A  STUDY  OF 
NUM.  XXXIIl 


W.JUSTIN 
HARSHA^IS 


5.Z/.XX 


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■  SABBATH-DAY 
JOURNEYS  : 

A    STUDY    OF    THE    THIRTY-THIRD 
CHAPTER    OF    NUMBERS 


BY  THE  r 

Rev.  WILLIAM  JUSTIN  HARSHA,d.d. 

PASTOR  OF   THE  SECOND  COLLEGIATE  REFORMED  CHURCH 
OF   HARLEM,  NEW  YORK  CITY 


f 


FLEMING  H.  REVELL  COMPANY 

New  York  Chicago  Toronto 

Publishers  of  Evangelical  Literature 


Copyright,  1896,  by 
Fleming  H.  Revell  Company 


THE   NEW  YORK    TYPE-SETTING   COMPANY 
THE  CAXTON    PRESS 


FOREWORD 

The  thirty-third  chapter  of  Numbers  has  commonly 
been  regarded  as  a  desert  place  in  the  Word.  Few 
Bible  students  care  to  tarry  long  in  its  apparently  dry 
and  unfruitful  wastes.  The  following  series  of  studies 
is  an  attempt  to  show  how  unfounded  this  wide-spread 
opinion  is.  Every  part  of  God's  Word  is  **  profitable," 
and  the  chapter  referred  to  is  not  among  the  least  use- 
ful and  instructive  portions.  The  significance  of  Bible 
names  is  nowhere  shown  more  clearly.  The  work  of 
sanctification  in  the  soul  is  not  elsewhere  more  strik- 
ingly portrayed. 

It  is  to  be  noted  that  special  value  is  attached  to  this 
chapter  by  the  statement  of  its  second  verse  :  ''  Moses 
wrote  their  goings  out  according  to  their  journeys  by 
the  commandment  of  the  Lord."  This  catalogue  of  the 
stations  of  Israel  in  the  desert  was  made  in  obedience 
to  a  direct  command  of  God.  It  will  be  observed  that 
just  forty-two  journeys  are  mentioned  here.  This  is 
significant,  since  forty-two  is  the  number  used  in  Scrip- 
ture of  the  period  of  trial  and  discipline  through  which 
the  church  or  an  individual  is  called  upon  to  pass.  Then 
when  we  discover  that  the  name  of  each  station  is  sig- 
nificant, and  that,  taken  in  order,  the  journeys  beauti- 


8  FOREIVORD 

fully  set  forth  the  whole  course  of  the  Christian  from 
sin's  bondage  to  the  heavenly  Canaan,  we  are  led  to 
understand  why  this  chapter  is  given  so  prominent  a 
place  in  the  Word. 

The  example  of  our  Lord  and  of  His  apostles  may  be 
pleaded  as  authority  for  the  method  of  interpretation  em- 
ployed. Particularly  may  an  appeal  be  made  to  i  Co- 
rinthians, the  tenth  chapter,  and  most  particularly  to 
the  sixth  verse  of  the  chapter :  "  Now  these  things  were 
our  examples ;"  or,  as  it  is  rendered  in  the  margin  of  the 
Revised  Version,  "  In  these  things  they  became  figures 
of  us."  What  befell  the  Israelites  in  the  desert  is  a 
sublime  and  beautiful  panorama  of  the  work  of  grace 
in  the  human  heart.  All  the  trials  and  sufferings,  as 
well  as  the  joys  and  encouragements,  of  the  Christian's 
training  are  here  prefigured.  It  is  not  to  be  wondered 
at  that  Marah  and  Elim,  Rephidim  and  Sinai,  and  many 
other  stations  appear  repeatedly  in  the  church's  hymns 
and  homilies.  A  closer  study  should  yield  added,  if 
not  more  precious,  results. 

Thankful  acknowledgment  is  made  to  Mr.  Thomas 
Bromley,  of  England,  whose  little  treatise  on  the  desert 
stations,  published  nearly  a  century  and  a  half  ago  and 
long  since  out  of  print,  has  been  of  material  aid  to  the 
author.  Many  of  his  interpretations  of  names  have 
been  adopted,  and  it  is  hoped  that  his  devout  spirit  has 
been  followed.  Other  names  and  authorities  need 
scarcely  be  mentioned.  The  aim  of  the  book  is  dis- 
tinctly practical,  and  it  is  hardly  possible  that  any  one 
who  takes  it  into  his  hands  will  care  to  dispute  upon 
fine  points  of  etymology.  Out  of  the  storehouse  have 
been  drawn  "things  new  and  old."     Into  this  small 


FOREIVORD    -  9 

garner  Christian  students  are  invited  to  enter  and  take 
as  their  need  sliall  be,  giving  the  blessed  Master  all 
honor. 

Of  the  forty-two  journeys  there  have  been  made  fifty- 
two  studies.  The  hope  is  that  a  quiet  hour  on  the 
Sabbath  day  will  be  devoted  to  a  careful  reading  of 
each  section  in  turn,  with  a  prayerful  meditation  upon 
the  illustrative  passages  suggested.  This  hope  prompted 
the  giving  of  the  name  to  the  book.  The  studies  will 
carry  one  through  a  year  if  pursued  in  this  manner. 
Yet  there  is  nothing  arbitrary  in  the  arrangement.  This 
is  not  a  Sabbath  text-book  for  any  given  year.  The 
study  may  be  begun  at  any  time  and  may  be  prosecuted 
at  any  desired  rate  of  speed.  The  author  has  had  in 
mind  those  busy  workers  who  might  be  able  to  devote 
an  hour  on  the  Lord's  day  to  following  the  pilgrims  in 
a  pilgrim  spirit.  He  prays  that  this  little  book  may  be 
a  blessing  to  such,  to  all,  indeed,  who  take  it  into  their 
hands,  and,  warm  with  this  prayer,  he  sends  it  forth  to 
its  mission  under  the  guidance  of  the  Holy  Spirit. 


CONTENTS 

PAGE 

Foreword       .....       7 

I. 

Rameses 

•    15 

II. 

SUCCOTH  .... 

.        21 

III. 

Etham    . 

.    26 

IV. 

Pl-HAHIROTH     . 

•   32 

V. 

Marah    . 

37 

VI. 

Elim 

42 

VII. 

Red  Sea 

46 

VIII. 

Wilderness  of  Sin 

51 

IX. 

Dophkah 

55 

X. 

Alush     .         .        ,  ^'\ 

61 

XI. 

Rephidim        .        .        , 

66 

XII. 

Sinai 

71 

XIII. 

Kibroth-hattaavah  '     . 

77 

XIV. 

Hazeroth 

81 

XV. 

RiTHMAH 

85 

XVI. 

Rimmon-parez 

11 

90 

12 

CONTENTS 

XVII. 

LiBNAH     . 

XVIII. 

RiSSAH      . 

XIX. 

Kehelathah  . 

XX. 

Shapher 

XXI. 

Haradah 

XXII. 

Makheloth     . 

XXIII. 

Tahath  . 

XXIV. 

Tarah     . 

XXV. 

MiTHCAH 

XXVI. 

Hashmonah    . 

XXVII. 

MOSEROTH 

XXVIII. 

Bene-jaakan  . 

XXIX. 

HOR-HAGIDGAD 

XXX. 

JOTBATHAH 

XXXI. 

Ebronah 

XXXII. 

EZION-GABER     . 

XXXIII. 

Kadesh  . 

XXXIV. 

Kadesh  {^Co7itinned\ 

XXXV. 

Mount  Hor  . 

XXXVI. 

Zalmonah 

XXXVII. 

PUNON       . 

XXXVIII. 

Oboth     . 

XXXIX. 

Ije-abarim 

XL. 

DiBON-GAD 

XLI. 

Almon-diblathaim 

XLII. 

Mountains  of  Abarim 

XLIII. 

Plains  of  Moab 

PAGE 

95 
99 
104 
109 
114 
119 
125 
131 
137 
142 
146 
151 
155 
160 

165 

170 

175 
180 

185 
189 

193 
199 

204 
210 

215 
219 
224 


CONTENTS  v.) 

PAGE 

XLIV.  Plains  of  Moab— Pitching  befork 

Jordan         ......   230 

XLV.  Plains  of  Moab— in  Contact  with 

THE    MOABITES        ....    236 

XLVI.   Plains  OF  Moab— in  Conflict  with 

THE    MiDIANITES   ....    241 

XLVII.  Plains  of  Moab— the  Repetition 

OF  THE  Law         ....  247 
XLVIII.  Plains  of  Moab— the  Investiture 

OF  Joshua 253 

XLIX.  Plains   of   Moab— the  Prayer  of 

Moses  .....  257 

L.  Plains   of   Moab— the  Vision   of 

Moses  .....  262 

LI.  Plains  of   Moab  —  the  Death  of 

Moses 267 

LII.  Plains   of   Moab— the   Mourning 

for  Moses  .         .         .         .         .271 


SABBATH-DAY  JOURNEYS 


RAMESES 


When  God  had  made  all  arrangements  to  lead  His 
chosen  people  out  from  Egypt,  the  command  was  given 
to  the  Israelites  to  assemble  in  Rameses  (Num.  xxxiii. 
1-4).  This  was  one  of  the  districts  of  Egypt  conve- 
nient for  starting  upon  the  journey  to  the  Promised  Land. 
We  read  of  it  first  in  Genesis  xlvii.  11,  where  it  is  stated 
that  Joseph  caused  his  father  and  brethren  to  settle 
there,  "  in  the  best  of  the  land,"  when  they  first  came 
to  Egypt.  It  was  a  fertile  district,  lying  at  the  foot  of 
the  beautiful  hills  almost  opposite  the  pyramids  on  the 
other  side  of  the  Nile.  Up  in  the  mountains  behind 
the  foot-hills  was  the  village  of  On,  whose  priest,  or 
prince,  was  Poti-pherah  (Gen.  xli.  45).  It  was  the 
daughter  of  this  priest  who  was  given  to  Joseph  to 
wife.  Other  villages  of  this  district  were  Aven,  or 
Hehopolis  (Ezek.  xxx.  17),  and  Beth-shemesh,  of  which 
we  read  frequently  in  the  Scriptures.  Hence  this  dis- 
trict was  interesting  in  itself,  as  well  as  made  memorable 
by  the  rendezvous  of  the  Israelites  as  they  started  for 
15 


16  SABBATH-DAY  JOi'RNEYS 

Canaan.  As  it  was  the  first  place  on  which  their  feet 
rested  in  Egypt,  so  it  was  to  be  the  place  whence  the 
return  to  the  Land  of  Promise  should  begin— a  very 
significant  fact.  God  often  brings  us  back  to  the  first 
things  and  the  first  places  in  our  spiritual  life  in  order 
to  admonish  and  advance  us  on  our  way.  When  Joseph 
and  Mary  lost  the  child  Jesus  they  went  straight  back 
to  the  place  where  they  had  had  Him  last.  So  when 
we  have  lost  our  peace  or  our  testimony  must  we  go 
back  to  the  point— the  temptation  or  the  failure— where 
we  let  it  slip.  There  by  true  penitence  may  we  take  it 
to  us  again. 

Every  family  that  would  be  saved  from  destruction 
in  Egypt  was  required  to  hasten  to  this  place  of  ren- 
dezvous. No  one  would  be  allowed  to  reach  Canaan 
without  passing  through  Rameses.  This  command 
was  imperative  and  without  exception.  Now  the  literal 
meaning  of  the  word  "  Rameses  "  is  the  "  melting  "  or 
"  washing  away  of  evil."  As  the  cold  snows  of  the  late 
springtime  are  melted  away  by  the  bright  beams  of  the 
returning  sun,  so  was  sin  in  its  deadly  chill  to  be  melted 
or  washed  away  from  the  starting  pilgrims.  How 
beautifully  does  this  reveal  that  the  very  first  place 
whereon  the  soul  must  stand,  when  it  would  escape  the 
Egypt  of  bondage  and  corruption,  is  upon  the  spot 
where  the  blood  of  Christ  is  applied  in  the  washing 
away  of  sin!  The  journey  to  the  heavenly  Canaan 
must  begin  at  the  foot  of  the  cross. 

It  may  be  instructive  to  turn  to  the  following  pas- 
sages in  order  to  substantiate  this  interpretation  of  the 
word  "  Rameses,"  which  is  compounded  of  ?'a  ("  evil  ") 
and  meses  {??hua/i)  ("to  melt  ").     Ra  is  used  in  Gene- 


R  AMESES  17 

sis  ii.  9,  Exodus  v.  19,  Leviticus  xxvi.  6,  Numbers  xx. 
5,  Deuteronomy  i.  35,  Joshua  xxiii.  15,  Judges  ii.  11, 
2  Samuel  iii.  39,  and  in  something  hke  five  hundred 
other  passages.  Masah  is  used  in  Exodus  xvi.  21, 
Joshua  ii.  11,  2  Samuel  xvii.  10,  Psalms  Ixviii.  2, 
xcvii.  5,  Isaiah  xix.  i,  and  many  other  passages.  There 
is  also  a  very  beautiful  use  of  the  word  in  Judges  xv. 
14,  marg.  This  is  a  good  illustration  of  the  mystical 
truth  in  the  word  "  Rameses  "  ;  for  as  the  bonds  "  melted 
from  off  "  the  hands  of  Samson,  so  do  the  bonds  of  ini- 
quity dissolve  from  our  souls  when  the  blood  of  Christ 
is  applied. 

Clearly  it  will  be  seen  that,  with  careful  thought  for 
times  then  present  and  for  all  the  future,  God  prepared 
for  the  journey  of  the  Israehtes  to  the  Promised  Land. 
Had  it  been  a  matter  merely  of  taking  six  hundred 
thousand  men,  besides  women  and  children,  to  Canaan, 
Omnipotence  could  easily  have  accomplished  it.  But 
the  moral  influence  of  the  journey  upon  succeeding  ages 
needed  to  be  considered.  It  was  a  complicated  prob- 
lem, and  resulted  in  a  complicated  journey.  God 
Himself  explains  what  He  had  in  His  heart  when  He 
says,  "Thou  shalt  remember  all  the  way  which  the 
Lord  thy  God  led  thee  these  forty  years  in  the  wilder- 
ness, to  humble  thee,  and  to  prove  thee,  to  know  what 
was  in  thine  heart,  whether  thou  wouldest  keep  His 
commandments,  or  no"  (Deut.  viii.  2). 

The  people  were  at  Rameses  when  the  Passover  was 
instituted  and  the  last  stroke  of  punishment  fell  upon 
the  Egyptians.  (See  Exod.  xii.)  Immediately  after  this 
night  of  destruction  Israel  marched  out,  as  is  stated  in 
the  third  verse  of  Numbers  xxxiii. :   "  On  the  morrow 


18  SABBATH-DAY  JOURNEYS 

after  the  Passover  the  children  of  Israel  went  out  with 
a  high  hand  in  the  sight  of  all  the  Egyptians."  The 
Passover  being  really  a  type  of  our  escape  from  the 
effects  of  sin  by  cleansing  in  the  blood,  we  see  how 
appropriate  it  was  that  it  should  be  instituted  at  this 
first  station,  which  means  a  *'  washing  away  of  evil." 

What  then  may  we  know  as  to  the  washing  away  of 
our  sins  in  the  blood  of  Christ? 

1.  He  was  manifested  for  that  purpose  (i  John 
iii.  5). 

2.  He  Himself  provides  the  redemption  blood  (i 
Pet.  i.  i8,  19;  Lev.  xvi.  14,  15). 

3.  His  blood  is  applied  once  for  all  (Heb.  ix.  7-26). 
Notice  the  twelve  references  to  blood  application  in 
these  few  verses. 

4.  His  blood  is  perpetual  and  preserving  (Exod.  xii. 
7,  13;  Mark  xiv.  23,  24).  Notice  Christ's  own  valu- 
ation of  His  blood  (Matt.  xxvi.  28). 

5.  This  washing  is  a  definite  process  which  each  one 
can  recognize  (i  Cor.  vi.  11). 

6.  While  there  is  but  the  one  apphcation  of  the  blood 
for  justification,  there  is  a  continued  application  for 
sanctification  unto  holiness  (Rev.  vii.  14).  There  is  a 
beautiful  passage  in  Ephesians  v.  26,  referring  to  the 
cleansing  of  justification,  where  the  translation  should 
be,  as  in  the  Revised  Version,  "  That  He  might  sanctify 
it,  having  cleansed  it."  The  washing  of  justification 
precedes  the  process  of  sanctification. 

7.  The  crowning  glory  of  the  risen  Lord,  as  seen  by 
John  on  Patmos,  is  still  that  He  "  loveth  us,"  in  that 
He  hath  "washed  us  ///  His  own  blood"  (Rev.  i.  5, 
R.  v.,  marg.).     The  washing  of  justification  is  past,  but 


R^MESES  19 

the  love  continues,  and  is  shown  more  and  more  in 
sanctification. 

Let  us  notice  that  we  need  often  to  be  cleansed  of 
things  which  we  pride  ourselves  upon.  This  thought 
is  brought  out  in  Psalm  xxxix.  1 1  :  "  When  Thou  with 
rebukes  dost  correct  man  for  iniquity,  Thou  makest 
that  which  is  to  be  desired  in  him  to  melt  away  "  (marg.). 
The  word  here  is  the  root  from  which  ?neses  comes. 
This  is  precisely  the  thought  of  this  first  station  of  our 
journey,  however  humbling  it  may  be  to  our  pride. 

At  this  Rameses  stage  of  our  meditation  let  us  think 
how  glorious  has  been  our  deliverance  from  the  Egypt 
of  sin.  God  dehvered  the  Israelites  from  their  bondage 
by  two  means : 

First,  by  price  (Isa.  xhii.  3;  Exod.  xv.  13,  16). 

Second,  by  power  (Exod.  vi.  6,  7  ;  Neh.  i.  10). 

How  vividly  this  price  and  this  power  must  have 
come  to  the  minds  of  the  Israelites  when  they  were 
assembled  in  Rameses ;  for  the  very  name  would  re- 
mind them  of  the  treasure-city  they  had  built  in  that 
province,  and  the  awful  burdens  put  upon  them  (Exod. 

i.  II). 

By  the  same  two  means  have  we  been  set  free  :  first, 
by  price — and  that  is  Christ  (i  Cor.  vi.  20,  vii.  23); 
second,  by  power— and  that  is  Christ's  (i  Cor.  i.  23, 
24 ;  John  i.  12). 

Notice  the  beautiful  figure  in  Colossians  i.  13,  14: 
"  Who  hath  delivered  us  from  the  power  of  darkness, 
and  hath  translated  us  into  the  kingdom  of  His  dear 
Son  :  in  whom  we  have  redemption  through  His  blood, 
even  the  forgiveness  of  sins."  The  figure  here  in 
Greek  is  the  snatching  away  of  some  helpless  creature 


20  SABBATH-DAY  JOURNEYS 

from  ruin,  even  as  David  rescued  the  lamb  from  the 
hungry  Hon.     Have  we  not  been  saved  in  the  same  way? 

Let  us,  at  the  very  beginning  of  this  study  of  the 
Word,  be  sure  that  we  have  entered  upon  the  journey 
to  the  heavenly  Canaan  by  passing  through  a  spiritual 
Rameses.  Fancy  some  Israelite  skulking  up  into  the 
hills  and  making  a  circuit  around  Beth-shemesh,  or 
going  across  the  river  and  racing  along  where  the 
pyramids  now  stand,  in  order  to  join  the  company  of 
redeemed  folk  somewhere  along  in  their  trip.  He 
might  have  been  received;  but  it  would  have  been  a 
hard  way  and  an  infringement  of  God's  wishes  in  the 
matter.  But  we  cannot  be  truly  on  the  way  without 
going  through  that  experience  which  Rameses  typifies. 
We  must  be  cleansed  before  we  can  be  true  pilgrims. 

Our  names  may  be  on  the  church  rolls,  but  we  are 
not  really  members  of  the  Lord's  host  unless  we  have 
entered  by  the  station  of  cleansing.  Oh,  that  the  real 
spirit  of  David's  statement  might  animate  us :  **  I  will 
wash  mine  hands  in  innocency:  so  will  I  compass 
Thine  altar,  O  Lord"!      (Ps.  xxvi.  6.) 


II 


SUCCOTH 


The  second  station  of  the  Israelites  in  their  desert 
journey  was  Succoth  (Num.xxxiii.  5).  "Succoth"  means 
"booths,"  "tents,"  or  "tabernacles."  At  this  place 
the  Israehtes  first  began  to  build  temporary  huts  of 
boughs  and  branches  of  trees;  hence  the  naming  of 
the  place.  Does  not  all  this  teach  us  beautifully  that 
in  the  Christian's  journey  from  the  house  of  bondage 
to  the  Father's  house  we  must  be  pilgrims?  These 
frail  structures,  so  easily  put  up  and  so  easily  pulled 
down,  represent  our  beginning  to  own  ourselves  loose 
from  the  world.  Succoth  comes  rightly  after  Rameses 
— as  soon  as  our  sins  are  washed  away  in  the  blood  of 
Christ  we  should  begin  the  life  of  separateness.  Hence 
from  this  station  we  learn  these  three  lessons : 

I .   Separation  of  Christians  from  the  world. 

How  constantly  is  this  insisted  upon  in  God's  Word! 
In  the  very  first  chapter  of  the  Bible  we  read  that  God 
"  divided  "  the  light  from  the  darkness  (verse  4),  and 
the  waters  under  the  firmament  from  the  waters  above 
the  firmament  (verse  7).  Thus  the  work  was  begun, 
and  it  has  continued  ever  since.  The  Greek  word 
agios ^  translated  "  holy,"  contains  the  idea  of  separation 
21 


22  SABBATH-DAY  JOURNEYS 

from  evil,  fot  it  is  in  this  that  hohness  really  consists. 
The  exclusiveness  of  the  Jews  in  all  ages  is  a  type  of 
it.  See  how  God  speaks  of  His  separating  His  chosen 
people  from  all  other  nations  in  the  following  passages : 
Numbers  xxiii.  9  :  "  Not  reckoned  among  the  nations ;  " 
Exodus  xxxiii.  16  :  "So  shall  we  be  separated ;  "  Exo- 
dus xix.  4  :  "  Brought  you  unto  Myself  "—God  in  His 
love  monopolizing  His  children.  (See  also  Lev.  xx. 
24,  etc. ;  I  Kings  viii.  53.) 

Christian  separation  is  brought  out  in  that  beautiful 
passage  (Cant.  iv.  12)  where  the  church  is  compared 
to  a  "garden  inclosed  "  or  "baiTed"  (marg.),  shut  off 
from  the  weeds  and  thistles  of  the  surrounding  soil. 
See  also  the  argument  of  Peter  when  the  apostles  and 
brethren  had  come  together  in  the  first  Christian  con- 
vention :  "  To  take  out  of  the  Gentiles  a  people  for 
His  name"  (Acts  xv.  14).  And  in  this  passage  read 
on  a  few  verses :  "  To  this  agree  the  words  of  the  pro- 
phets ;  .  .  .  I  will  build  again  the  tabernacle  of  David  " 
— the  Succoth  idea  exactly. 

At  Succoth  the  Passover  was  first  observed  as  a 
memorial  (Exod.  xii.  37-50).  Now  the  root  idea  of 
the  Passover  is  separation  from  the  world  and  the  bless- 
ing that  comes  with  this  separation.  How  fitting  that 
it  should  first  be  eaten  at  Succoth!  The  Feast  of 
Tabernacles  was  also  instituted  to  remind  the  Israelites 
constantly  of  their  sojourn  at  Succoth  and  their  separa- 
tion to  God  (Lev.  xxiii.  33-44).  Whenever  the  streets, 
courts,  and  housetops  of  Jerusalem  were  filled  with  the 
booths  of  the  feast,  the  people  were  given  a  beautiful 
picture  of  what  God  had  taught  their  fathers  at  Succoth. 
After  the  revival  described  in  Nehemiah  viii.  1-14,  we 


SUCCOTH  23 

read  that  this  feast  of  separation  was  reestabhshed 
(Neh.  viii.  15-17),  and  the  people  went  out  to  the 
mountains  to  get  "  boughs  and  branches  of  thick  trees  " 
to  make  booths,  "  as  it  is  ivriiten  "—a  very  clear  refer- 
ence to  the  passage  before  us. 

2.    The  pilgrimage  of  Christians. 

We  are  pilgrims  and  strangers  in  this  wicked  world. 
The  Israelites  did  not  build  cities  in  the  desert  as  if 
they  were  to  dwell  there  permanently ;  they  just  erected 
booths  that  could  be  easily  taken  down  and  removed. 
Let  us,  as  Christians,  be  careful  not  to  attach  ourselves 
to  the  world  as  if  this  were  our  home.  Let  us  seek  the 
city  which  hath  foundations  (Heb.  xi.  10,  13;  i  Pet. 
ii.  11-16). 

At  this  our  Succoth  station  we  can  understand  the 
Book  of  Leviticus.  It  is  the  shortest  book  of  Moses, 
and  to  many  people  the  driest  book  in  the  Bible.  But 
when  we  look  carefully  into  it  we  find  it  wonderfully 
instructive.  Its  key-note  is, "  Separated  unto  the  Lord." 
It  consists  almost  entirely  of  God's  own  words  to  His 
people.  It  shows  God's  yearning  to  draw  the  Israelites 
close  to  His  loving  heart.  They  were  pilgrims  in  the 
desert,  and  the  kind  Father  would  have  them  feel  His 
presence.  This  is  the  honey  out  of  its  rock.  (See 
John  xvii.  15  ;  i  Pet.  i.  15,  16.)  We  can  also  under- 
stand 2  Corinthians  v.  i.  When  this  body,  which  is 
simply  the  booth  or  tabernacle  in  which  we  live  in  our 
desert  experience,  is  taken  down,  we  have  a  city  of 
permanence  to  dwell  in. 

In  this  view  the  succeeding  verses  of  the  chapter 
become  full  of  meaning.  Hebrews  xiii.  13  also  becomes 
plain.     Jesus  suffered  for  us  outside  the  gate  of  Jeru- 


24  S.-IBBATH-DAY  JOURNEYS 

salem.  If  we  truly  sympathize  with  Him  "  in  the  fellow- 
ship of  His  sufferings,"  let  us  go  out  to  Him  in  our 
separated,  godly  lives,  "bearing  His  reproach."  See 
the  striking  statement  of  Judges  viii.  i6  :  "  He  took  the 
elders  of  the  city,  and  thorns  of  the  wilderness,  and 
briers,  and  with  them  he  taught  the  men  of  Succoth  " 
(marg.  says,  "  Made  them  to  know  ").  Suffering  with 
Christ  makes  us  to  know  God,  Scripture,  self,  and  sin. 
Oh,  blessed  thorns  and  briers  that  bring  us  such  know- 
ledge! 

3.  God's  loving  protection  of  those  ivJio  separate  them- 
selves unto  Him. 

Succoth  also  means  "coverings,"  "protection." 
Does  not  this  carry  a  beautiful  idea  of  the  Israelites' 
faith  in  God?  They  called  a  mere  temporary  booth, 
swaying  in  the  winds,  a  protection.  The  Lord  was 
their  preserver,  and  they  were  content  to  dwell  in  in- 
secure booths.  They  are  well  kept  whom  the  Lord 
keeps. 

What  glorious  promises  of  protection  are  given  us  in 
the  following  passages : 

Psalm  xci.  i  :  "  He  that  dwelleth  in  the  secret  place 
[or  help]  of  the  Most  High  shall  lodge  \sleep  at  night] 
under  the  shadow  of  the  Almighty."  This  idea  is  ex- 
plained in  the  Chaldee  version  of  the  Scriptures  thus : 
"  Under  the  shadow  of  the  clouds  of  the  glory  of  the 
Almighty."     (See  Matt.  xvii.  5  ;  Acts  i.  9.) 

Isaiah  xliii,  2  :  "  When  thou  passest  through  the 
waters,  I  will  be  with  thee ;  and  through  the  rivers,  they 
shall  not  overflow  thee :  when  thou  walkest  through 
the  fire,  thou  shalt  not  be  burned."  There  seems  to 
be  a  reference  here  to  the  crossing  of  the  Red  Sea  and 


succor  H  ^r^ 

coming  under  the  scorching  sunbeams  of  the  wilderness, 
from  which  God  defended  Israel  by  the  cloud  which 
hovered  above  them. 

Oh,  let  us  go  out  to  God  in  truly  separated  lives,  and 
our  protection  shall  be  assured !  Let  us  not  be  afraid 
of  a  Christian  narrowness  conditioned  upon  the  love 
of  Christ.  Loyalty  to  Christ  must  "press  us  into 
narrow  limits,"  in  unity  of  aim  and  holiness  of  life  (2 
Cor.  V.  14).  Solomon's  ideal  man  is  "separated  to 
the  search  for  wisdom  "  (Prov.  xviii.  i).  This  implies 
the  concentration  of  the  student.  Paul's  boast  was 
that  he  was  "  separated  unto  the  gospel  of  God " 
(Rom.  i.  i).  This  implies  the  noble  narrowness,  the 
splendid  separateness  of  the  apostle.  Thus  devoted 
unto  the  King,  we  may  boldly  claim  the  King's  protec- 
tion (Heb.  xiii.  6). 


Ill 


ETHAM 


Next  to  Succoth  comes  Etham  (Num.  xxxiii.  6). 
This  was  the  third  stopping-place  of  the  Israehtes  in 
the  desert.  A  narrative  of  what  happened  to  them 
there  is  given  in  Exodus  xiii.  20-22.  The  course,  so 
far,  had  been  a  northeasterly  one,  as  may  be  seen  upon 
maps  illustrating  the  exodus.  Etham  can  be  identified 
with  some  certainty  from  the  fact  mentioned  in  Exo- 
dus that  it  was  "  in  the  edge  of  the  wilderness."  The 
cultivable  land  at  present  is  probably  about  as  extensive 
as  it  was  anciently.  Hence  scholars  have  located 
Etham  near  a  place  known  as  the  "  Seven  Wells," 
about  three  miles  from  the  western  side  of  the  ancient 
gulf  and  opposite  the  head  of  the  gulf. 

This  was  a  most  trying  position  to  place  a  people  in. 
They  were  about  to  leave  a  land  in  which  grain  would 
grow  and  step  upon  an  immense  stretch  of  desert  soil. 
What  would  they  eat  in  the  wilderness?  Wherewithal 
would  they  be  clothed?  They  were  faced  by  the  trial 
of  trust  which  comes  to  so  many  of  us  at  so  many 
periods  of  life.  At  Etham  they  fought  the  battle  out 
and  apparently  determined  to  trust  God  with  a  whole 
heart  and  march  forward  with  an  unimpaired  confi- 
dence ;  hence,  apparently,  the  naming  of  the  spot. 
26 


ETHAM  27 

For  Etham  means  "wholeness"  or  "perfection." 
We  come  at  once  to  the  matter  of  hohness,  which  is 
so  puzzHng  to  many  Christians.  Let  us  see  what  the 
Bible  says  about  it.  The  word  "  perfection  "  is  used 
to  denote  two  things  in  God's  Word :  [a)  absolute  sin- 
lessness,  and  {d)  sincerity. 

1.  Perfection  we  can  not  here  attain — absolute  sin- 
kssness. 

This  is  a  completeness  of  moral  life  actually  accom- 
plished. This  cannot  come  to  us  so  long  as  w^e  are  in 
the  flesh.  Some  profess  it,  but  they  certainly  mistake 
the  teaching  of  the  Word  on  the  subject.  Let  us  study 
the  following  points  to  guide  us  in  the  matter : 

(a)  The  standard  of  this  perfection  (Matt.  v.  48 ; 
Eph.  iv.  13). 

{b)  The  Example  of  this  perfection  (Heb.  ii.  10,  v. 
8-10,  vii.  26-28,  marg.).  This  standard  and  this  Ex- 
ample w^e  should  keep  constantly  before  our  eyes,  and 
up  to  them  we  should  strive  earnestly,  hoping  to  come 
as  near  as  possible  to  them. 

(c)  This  perfection  not  attainable  (Rom.  viii.  22,  23  ; 
Gal.  V.  17;  I  John  i.  8;  Job  ix.  20;  Luke  vi.  40 
[though  the  disciple  is  perfect,  a  promise  is  added] ; 
Mark  iv.  28,  29).  It  seems  significant  that  in  Numbers 
xxxiii.  6  and  Exodus  xiii.  20,  where  Etham  is  men- 
tioned, it  is  very  carefully  stated  that  it  was  "in  the 
edge  of  the  wilderness."  The  wilderness  of  trial,  fail- 
ure, and  final  success  is  yet  to  come. 

2.  Perfection  ive  may  attain — sincerity. 

The  Hebrew  word  from  which  "  Etham  "  comes  is 
translated  either  "perfection"  or  "sincerity"  or  "in- 
tegrity "  in  the   Old  Testament.     See   the  following 


28  SABBATH-DAY  JOURNEYS 

passages,  in  all  of  which  the  word  occurs :  Genesis  xx. 
5  ;  I  Kings  ix.  4  ;  Job  iv.  6,  xxi.  23,  marg. ;  Psalms 
vii.  8,  XXV.  21,  xxvi.  i,  ci.  2;  Isaiah  xlvii.  9.  There- 
fore the  root  idea  of  the  word  "  Etham,"  as  of  hoHness, 
is  "  wholeness."  Cognate  words  are  "  heal,"  "  health," 
"hale."  The  fundamental  idea  is  completeness  or 
soundness.  It  is  well  known  that  integrity  (from  /;/- 
tegc?')  and  sincerity  and  holiness  all  mean  the  same. 
Indeed,  the  old  English  use  of  the  word  "  perfection  " 
is  the  same ;  it  means  integrity  or  sincerity.  Thomas 
a  Kempis  so  uses  it  in  his  "  Imitation  of  Christ,"  and 
St.  Augustine  says,  according  to  his  early  English 
translators,  "This  is  the  very  perfection  of  a  man,  to 
find  out  his  own  imperfection." 

Unto  this  perfection  the  people  came  at  Etham. 
They  dedicated  themselves  to  a  journey  of  absolute 
trust  in  God.  They  purposed  with  complete  self-sur- 
render to  walk  with  God  through  the  whole  desert. 
They  would  take  bread  at  His  hand,  sleep  under  His 
protection,  and  trust  Him  for  water  in  dry  and  thirsty 
lands.  That  they  fell  from  this  consecrated  state  does 
not  prove  that  it  was  at  that  time  insincere.  It  all  is 
an  apt  and  striking  picture  of  the  life  of  faith  as  entered 
upon  and  prosecuted  by  the  child  of  God. 

Etham  comes  properly,  therefore,  after  Succoth. 
When  we  have  had  our  sins  washed  away  (Rameses), 
and  we  have  separated  ourselves  from  the  world  (Suc- 
coth), we  must  walk  after  God  with  sincerity.  Etham 
Hes  at  "the  edge  of  the  wilderness,"  for  we  need  to 
have  sincerity  of  purpose  at  the  very  start  of  our  divine 
hfe. 

Pressing  toward  sinlessness  without  reserve,  coveting 


ETHAM  29 

earnestly  the  spotless  character,  turning  completely 
frt)ni  known  sin  through  the  power  of  the  Holy  Spirit 
working  within  us — to  all  this  one  may  attain  and 
ought  to  attain.  This  idea  is  contained  in  the  follow- 
ing passages :  Hebrews  vi.  i  :  "  Go  on  unto  "  contains 
metaphor,  some  think,  of  a  ship  under  full  sail;  Philip- 
pians  iii.  12-15  :  here  the  two  uses  of  the  word  "per- 
fect "  are  contrasted  clearly ;  "  not  as  though  already 
perfect"  means  absolute  sinlessness ;  "as  many  as  be 
perfect"  (verse  15)  means  sincerity.  In  Genesis  xxv. 
27  it  is  said,  "Jacob  was  a  plain  man,  dwelling  in 
tents."  The  word  "  plain  "  in  Hebrew  is  taiu^  from 
which  "Etham"  comes,  and  means  "perfect."  It  is  so 
rendered  in  the  Chaldee  and  other  old  versions.  The 
meaning  is  that  Jacob  had  an  honest,  sincere  heart  to- 
ward God  and  man — a  heart  easily  read,  plain  and 
open,  without  cloud  or  covering.  The  same  Hebrew 
word  occurs  in  the  following:  Psalm  cxix.  1-3,  marg. ; 
Genesis  vi.  9,  marg.,  xvii.  i,  marg.;  Job  i.  i  ;  Isaiah 
xlii.  19.  Study  also  the  following  very  significant  New 
Testament  passages :  i  Corinthians  ii.  6,  xiv.  20,  marg. ; 
2  Corinthians  vii.  i  :  "Perfecting  hohness,"  a  very  re- 
markable expression,  but  explained  by  what  has  been 
said  above;  Matthew  xix.  21  ;  2  Corinthians  xiii.  2; 
James  iii.  2. 

Etham  was  distinguished  by  the  wonderful  appear- 
ance of  the  pillar  of  cloud  and  fire.  Up  to  this  point 
it  is  said  that  "  God  [Elohim]  led  the  people"  (Exod. 
xiii.  17,  18) ;  but  now  for  the  first  time  it  is  stated  that 
the  "  Lord  [Jehovah]  went  before  them  by  day  in  a 
pillar  of  cloud,  to  lead  the  way ;  and  by  night  in  a 
pillar  of  fire,  to  give  them  light."     This  is  a  most  sig- 


30  S^BB.^  TH-DA  Y  JOURNE  YS 

nificant  change.  Elohim  is  the  name  of  God  as 
Creator— the  common  Father  of  us  all,  saints  and 
sinners  ahke.  Jehovah  is  the  name  of  God  as  the 
Covenant-maker,  the  Redeemer.  In  that  cloud  the 
"Angel  of  the  covenant,"  our  blessed  Saviour,  dwelt, 
and  at  night  His  eye  of  flame  shone  out.  (See  Exod. 
xvi.  10,  xl.  34;  Num.  xvi.  42.)  John  on  Patmos  saw 
the  eyes  of  Jesus  to  be  as  "  flames  of  fire  "  (Rev.  i.  14, 
ii.  18,  xix.  12).  Out  of  this  cloud  our  Jesus  spoke  to 
Moses  and  to  Israel,  and  this  was  the  Shechinah,  or 
visible  presence,  which  afterward  rested  on  the  most 
holy  place.  And  it  is  this  glorious  presence  which, 
in  the  last  days,  shall  rest  **  upon  every  dwelling-place 
of  Mount  Zion"  (Isa.  iv.  5). 

How  blessed  for  us  the  lesson,  therefore,  that  when 
we  come  to  our  Etham  experience  and  determine  to 
follow  the  Lord  wholly  we  shall  have  the  pillar  always 
going  before  us!  This  will  mean  to  us,  as  to  Israel, 
three  things : 

(a)  Guidance  (Exod.  xiii.  22;  John  viii.  12). 

(b)  Protection;  from  enemies  (Exod.  xiv.  19);  from 
scorching  rays  of  the  sun  (Ps.  cv.  39 ;  Isa.  xxxii.  2 ; 
I  Cor.  X.  I  ;  Rom.  viii.  28). 

{c)  Encouragement  (Exod.  xiv.  14;  John  xiv.  16). 

In  1  Corinthians  xiii.  10  the  word  "perfect"  is  used 
to  denote  our  Lord  in  His  second  coming,  at  which 
time  charity  shall  be'  manifested,  and  the  Christian 
shall  know  perfectly  (with  wholeness),  and  not  in  part. 
Then  Christ  shall  say  of  saintly  character,  as  He  said 
of  His  atonement  on  the  dark  day,  "  It  is  perfected  " 
(John  xix.  30). 

The  perfection  to  which  we  may  here  attain  is  very 


ETHAM  31 

well  expressed  in  the  word  "  blamelessncss."  The  child 
who  tries  his  best  to  please  is  blameless,  though  what 
he  does  may  not  be  faultless.  (See  Phil,  ii.  15,  iii.  6 ; 
I  Thess.  V.  23;  2  Pet.  iii.  14;  i  Cor.  i.  8 ;  i  Tim.  iii. 
10.) 

The  perfection  to  which  we  shall  attain  only  when 
the  waters  of  death  have  purged  us  utterly  is  "fault- 
lessness."  We  may  be  "kept  from  falling"  in  the 
present  Hfe,  but  we  shall  be  "  faultless  "  only  when  we 
are  "  presented  before  the  presence  of  His  glory  with 
exceeding  joy  "  (Jude  24). 


IV 


PI-HAHIROTH 


By  direct  command  of  God  the  Israelites  were  turned 
from  the  northeasterly  course  they  had  been  taking, 
which  was  the  direct  route  to  Palestine,  and  caused  to 
bend  down  to  the  southward  (Exod.  xiv.  2).  This 
took  them  round  the  foot-hills  and  mountains  of  Beth- 
shemesh,  and  led  them  toward  the  upper  arm  of  the 
Red  Sea.  This  change  of  course  was  probably  re- 
ported to  Pharaoh,  and  led  him  to  hope  that  the  Isra- 
elites, by  their  backward  movement,  would  entangle 
themselves  as  in  a  net.  Deeper  and  deeper  would  they 
thus  plunge  themselves  into  the  unknown  wilderness, 
and  thus  they  might  fall  an  easy  prey  to  his  armies 
(Exod.  xiv.  3,  4).  It  may  have  been  also  that  this  de- 
termined push  toward  the  depths  of  the  desert  brought 
to  Pharaoh  his  first  realization  that  his  slaves  had  really 
"fled"  (verse  5).  Up  to  this  time  he  may  have  con- 
soled himself  with  the  reflection  that  the  people  had 
gone  for  a  few  days  to  offer  sacrifice.  Now  he  knew 
they  were  determined  to  escape  him  entirely  and  for- 
ever. 

Hastily  he  gathered  his  army,  the  principal  strength 
of  which  lay  in  his  "six  hundred  chosen  chariots." 
32 


PI-HAHIROTH  33 

Pictures  of  such  chariots  arc  common  upon  the  Egyp- 
tian monuments— the  two  fiery  war-horses,  the  two 
warriors  in  each  chariot,  one  driving  and  holding  only 
a  shield  for  personal  defense,  and  the  other  fully  armed 
and  devoting  his  whole  attention  to  active  assault. 
Such  a  force  would  be  extremely  formidable  to  this 
fleeing  mass  of  people  untrained  at  arms,  encumbered 
by  women  and  children,  flocks  and  herds,  and  whom 
long  years  of  slavery  had  tended  to  weaken  and  dis- 
pirit. It  is  hardly  to  be  wondered  at  diat  they  *'  mur- 
mured "  in  despair  and  affright.  Escape  was  cut  off 
in  every  direction.  Eastw^ard  w^as  the  sea  ;  to  the  west 
and  south  the  mountains  stood  sheer  and  forbidding. 
They  could  see  the  rays  of  the  setting  sun  glinting  on 
the  Egyptian  war-chariots  bearing  dow^n  upon  them 
from  the  northward.     What  were  they  to  do? 

The  story  of  God's  gracious  deliverance  of  them  is 
a  familiar  one.  Study  the  fourteenth  chapter  of  Ex- 
odus to  get  the  full  picture.  First,  God  commanded 
silence  and  trust.  Even  prayer  was  out  of  order: 
"  Wherefore  criest  thou  unto  Me?  "  Jehovah  "  looked  " 
with  blazing  eye  upon  the  Egyptians  out  of  the  pillar 
of  fire.  His  anger  was  hot  and  burning.  The  next 
day  "  Jehovah  shook  off  the  Egyptians  in  the  midst  of 
the  sea"  (Exod.  xiv.  27,  marg.). 

The  night  before  this  wondrous  deliverance  God 
would  have  the  people  encamp  at  Pi-hahiroth.  They 
must  sleep  in  the  very  presence  of  their  danger ;  their 
trust  in  God  must  be  tested  in  the  silent  watches  of 
the  night.  God  did  His  part  by  putting  a  barrier  be- 
tween them  and  their  enemies  (verse  20),  and  the  peo- 
ple  learned   their  lesson   and  grew  calm.     The  very 


34  SABBATH-DAY  JOURNEYS 

meaning  of  "  Pi-hahiroth  "  teaches  us  this,  for  it  sig- 
nifies "  Hberties  "  or  "  escapes."  On  that  encampment 
fell  the  peace  of  an  assured  escape  from  Pharaoh  and 
his  hosts  on  the  morrow. 

Many  Old  Testament  passages  use  this  incident  as 
an  illustration  of  spiritual  escape,  and  in  the  New 
Testament  it  is  referred  to  as  a  type  of  Christian 
liberty.  As  soon  as  we  leave  the  Etham  stage,  on  our 
way  to  the  heavenly  Canaan,  we  are  very  apt  to  be 
overtaken  by  enemies.  When  once  we  determine  to 
follow  Christ  with  a  perfect  heart  we  are  assailed  by 
those  whg  would  "  beguile  us  of  our  reward  " ;  but  if 
we  are  obedient  and  faithful  to  the  commands  of  our 
Lord  we  are  given  a  glorious  escape  into  a  land  of  true 
liberty.     Notice  four  general  points  : 

1 .  JV/ia^  is  Christiati  liberty? 

The  fifth  chapter  of  Galatians  gives  it  all  to  us  in  a 
nutshell,  telling  us  what  it  is  not  and  w^hat  it  is. 

{a)  It  is  not  legalism  (verses  i-6).     (See  John  viii. 

32.) 

[h)  It  is  not  leisure  (verses  7-12).     (See  James  i. 

25,  ii.  12.) 

[c)  It  is  not  license  (verse  13).     (See  i  Pet.  ii.  16; 

Rom.  vi.  7,  etc.)     "A  free  man  is  one  who  does  not 

what  he  pleases,  but  what  he  ought." 

[a)  It  is  love  (verses  14-17).  (See  Rom  v.  15-21.) 
{b)  It  is  leading  (verses  18-24).  (See  2  Cor.  iii.  17.) 
[c)  It  is  life  (verses  25,  26).    (See  Rom.  viii.  i,  2,  21.) 

2,  How  do  ive  attaifi  Christian  liberty? 

The  Israelites  came  to  Pi-hahiroth  through  Etham. 
How  are  we  set  free  from  sin?  Not  as  slaves  were 
liberated  in  Exodus  xxi.  26,  27,  by  the  passing  of  years 


PI-HAHIROTH  35 

and  calamities.  We  escape  by  accepting,  with  a  sin- 
cere and  unreserved  heart,  the  truth  as  it  is  in  Christ 
(John  viii.  32-36  ;  Gal.  v.  i).  Hence  result  these  two 
duties :  activity  as  doers  of  the  Word  (James  i.  25)  and 
abiding  in  our  calling  with  assured  trust  in  God 
(i  Cor.  vii.  21-23). 

3.  FroJH  what  are  we  freed  ? 

The  Israehtes  escaped  seven  things  at  Pi-hahiroth, 
and  we  are  saved  from  the  same. 

{a)  Fear  (Exod.  xiv.  13;  Rom.  viii.  15;  Luke  v. 
10).     (See  all  the  "  fear  nots  "  of  Christ.) 

{b)  Working  (Exod.  xiv.  14;  Rom.  iv.  4,  5;  Matt, 
xiv.  28-31). 

(e)  Darkness  (Exod.  xiv.  20 ;  Col.  i.  3 ;   2   Cor.  iii. 

17, 18). 

(d)  Law.  Israelites  had  freedom  from  natural  law 
(Exod.  xiv.  29),  we  from  law  of  sin  (i  Cor.  xv.  56,  57). 

(e)  Sin  (Exod.  xiv.  31  ;  Rom.  vi.  18,  viii.  21). 

(/)  Death  (Exod.  xv.  2  ;  Hos.  xiii.  14  ;  Rom.  viii.  3 7). 

is)  Judgment  (Exod.  xv.  13;  John  v.  24:  "Shall 
not  come  into  Judgjnejrt."  This  word,  translated  "con- 
demnation," is  the  same  in  the  Greek  as  that  rendered 
"judgment"  in  verses  22  and  27). 

4.  T/ie  dangers  of  liberty. 

The  liberty  of  the  Christian  is  a  glorious  thing,  but 
it  involves  certain  dangers.  The  Israehtes  at  Pi-hahi- 
roth murmured  against  God  (Exod.  xiv.  i  r)  and  fell 
into  pride  (Exod.  xiv.  12).  Thus  there  is  danger  of 
our  liberty  running  into  license  (i  Pet.  ii.  16;  Gal.  v. 
13;  James  ii.  12;  i  Cor.  vi.  12,  13,  viii.  9). 

It  is  a  blessed  thing  that  in  Christ  we  are  free  from 
fear  of  men  and  fear  of  conscience  and  fear  of  judg- 


36  S/1BBATH-DAY  JOURNEYS 

ment,  but  we  are  not  free  from  fear  of  God.  We  are 
free  from  working/?/-  our  salvation,  but  we  are  not 
free  from  working  out  our  salvation.  We  are  free  from 
darkness,  but  not  from  light ;  from  law,  but  not  from 
grace ;  from  sin,  but  not  from  service.  We  are  free 
from  death,  but  we  are  crucified  to  the  world.  Our 
commission  is  not  "  Do  and  hve,"  but  "  Live  and  do." 

When  their  deliverance  had  been  accomplished, 
Moses  and  all  the  children  of  Israel  sang  a  song  of 
jubilee  (Exod.  xv.  1-19).  And  Miriam  took  up  the 
strain,  and  all  the  women  followed  her  out  with  tim- 
brels and  with  dances.  What  a  stirring  picture  is  this 
of  the  praise  of  the  church  universal  on  earth,  as  well 
as  the  church  triumphant  in  heaven!  Every  Sabbath 
this  song  of  thanksgiving  was  repeated  in  the  Jewish 
temple  when  the  drink-offering  was  poured  out.  Thus 
God  reminded  Israel  that  to  all  time  His  kingdom 
shall  be  surrounded  by  the  hostile  powers  of  this  world, 
that  there  shall  always  be  contest  between  them,  but 
that  He  will  surely  interpose  to  save  His  people  and 
destroy  their  enemies.  What  a  comfort  all  this  is  to 
us,  and  what  a  prophecy  of  final  and  complete  victory ! 
The  day  is  coming  when  they  who  stand  on  the  "sea  of 
glass,"  who  have  "  gotten  the  victory  "  and  have  the 
"  harps  of  God,"  shall  sing  "  the  song  of  Moses  the 
servant  of  God,  and  the  song  of  the  Lamb."  Oh,  that 
we  may  have  a  part  in  that  song  of  thanksgiving  for 
the  escapes  God  has  given  us  in  the  desert ! 

In  Isaiah  Ixi.  i,  2,  we  have  our  mission.  In  Eze- 
kiel  xlvi.  16,  17,  we  have  our  warning;  for  at  our  day 
of  jubilee,  if  the  gift  of  life  is  to  continue  with  us  for- 
ever, we  must  be  sons,  and  not  mere  servants. 


MARAH 

One  of  the  most  significant  verses  of  this  chapter 
we  are  considering,  the  thirty-third  of  Numbers,  is  the 
eighth :  "  And  they  departed  from  before  Pi-hahiroth, 
and  passed  through  the  midst  of  the  sea  into  the  wilder- 
ness, and  went  three  days'  journey  in  the  wilderness 
of  Etham,  and  pitched  in  Marah."  Here  are  many 
thoughts  of  value  to  us  in  our  Christian  training.  The 
words  "journey,"  "wilderness,"  "through  the  midst 
of  the  sea,"  are  very  common  in  our  hymns  and  homi- 
lies. Most  of  all  is  the  word  "  Marah  "  used.  Every 
one  knows  that  "  Marah "  means  "  bitterness,"  and 
sooner  or  later  every  one  of  us  must  pitch  beside  its 
waters,  that  sting  so  upon  the  lips  and  taste  so  hke  gall 
in  the  throat. 

The  circumstance  that  the  Israelites  passed  through 
the  sea  to  Marah  is  used  by  St.  Paul  (i  Cor.  x.  2)  to 
teach  an  important  spiritual  lesson.  They  "were  all 
baptized  unto  Moses  in  the  cloud  and  in  the  sea."  It 
is  a  picture  of  absolute  feebleness  offered  in  complete 
subjection  to  the  divine  power  as  shown  His  servant. 
It  typifies  the  baptism  of  submission  by  which  we 
are  weaned  from  and  cut  off  from  the  pomp  and  plea- 
37 


38  SABBATH-DAY  JOURNEYS 

sures  of  this  world.  We  die  unto  Egypt  with  all  its 
splendors  and  delights.  We  are  made  disciples  to  the 
divine  light  by  means  of  trials  and  afflictions. 

What  befell  the  people  at  Marah  is  told  us  in  Exodus 
XV.  22-26.  It  is  a  very  vivid  narrative.  The  moment 
they  pass  through  the  sea  they  find  their  feet  upon 
desert  soil.  Hardships  begin,  continue,  and  multiply. 
For  three  days  they  press  forward  through  the  briers 
and  over  the  rocks ;  there  is  no  water  for  them  to 
drink,  and  they,  with  their  beasts,  begin  to  suffer. 
With  an  eagerness  which  has  often  been  shown  in  simi- 
lar circumstance  they  rush  to  the  brink  of  certain  wells 
whose  fringing  palms  appear  upon  the  horizon.  Alas, 
the  waters  are  brackish  and  bitter!  Neglected,  the 
wells  have  filled  with  alkali  and  rubbish.  The  sight 
of  the  water  which  cannot  be  used  only  intensifies  the 
awful  thirst  which  the  three  days'  march  through  the 
dusty  desert  has  produced. 

The  people  murmur.  Moses  prays,  and  then  a  mir- 
acle is  performed.  The  waters  are  sweetened.  Then 
God  proves  the  people  and  makes  for  them  "  a  statute 
and  an  ordinance."  He  improves  every  occasion  to 
teach  great  lessons  and  lead  those  under  instruction  to 
full  surrender  to  Himself.  He  adds  a  promise  (verse 
26)  of  immunity  from  the  diseases  which  had  been 
brought  upon  the  Egyptians,  and  pledges  Himself  to 
be  their  healer.  God  gives  a  commentary  upon  this 
through  the  mouth  of  Jeremiah  (xxx.  11):  "I  will  cor- 
rect thee  in  measure,  and  will  not  leave  thee  altogether 
unpunished."  Yet  the  meaning  is,  the  result  of  this 
discipline  shall  be  spiritual  healing.  The  people  had 
tested  God  as  Jehovah  "the  Redeemer"  and  Jehovah 


MARAH  30 

"a  Man  of  war,"  and  now  they  were  to  finil  llim 
"  Jehovah-rophi,"  "the  Lord  that  healeth  thee." 

The  very  common  use  of  Marah  as  a  type  of  spirit- 
ual experience  justifies  the  use  of  all  the  other  stations 
of  the  desert  for  purposes  of  instruction.  Under  the 
Spirit's  direction  we  may  here  find  all  the  experiences 
of  the  Christian  Hfe  illustrated  and  unfolded.  Marah 
may  come  to  us  very  early  in  life,  as  it  came  to  Israel 
as  the  fifth  station  on  the  way.  Or  we  may  come  to 
its  bitter  waters  just  before  we  reach  the  Jordan  at  the 
end  of  our  earthly  pilgrimage.  Or  we  may  have  some- 
thing of  its  bitterness  in  our  cups  for  long  periods  to- 
gether. Let  us  try  to  grasp  its  lessons  at  once,  and  so 
be  benefited  by  its  teachings  whenever  we  stoop  at  its 
brink. 

Let  us  consider : 

I .    T/ie  prcvale?ice  of  affliction , 

Marah  comes  immediately  after  Pi-hahiroth.  Thus 
does  sorrow  travel  upon  the  heels  of  joy.  Only  three 
days  after  the  Israelites  had  sung  in  triumph  under  the 
leadership  of  Moses  and  Miriam  we  find  them  mur- 
muring beside  the  bitter  well.  Our  Lord  was  led  from 
His  baptism  at  the  Jordan  into  the  wilderness  to  be 
tempted,  of  the  devil.  So  does  it  often  happen  that 
sorrow  and  trial  come  immediately  after  moments  of 
exaltation  and  victory.  Look  at  three  passages  which 
illustrate  the  prevalence  of  affliction :  Ezekiel  ix.  4 ; 
Genesis  xvi.  6-8  (another  scene  in  the  wilderness  of 
Shur,  where  Marah  stood) ;  Ruth  i.  20.  And  then 
look  at  the  Bible  names,  Mary,  Miriam,  Merari,  Me- 
raiah,  Merioth,  Imrah  ;  the  meaning  of  all  these  words 
is  "  bitterness,"  for  tliey  are  all  derived  from  the  word 


40  SABBATH-DAY  JOURNEYS 

"  Marah."     Almost  every  page  in  the  Bible  teaches  us 
the  prevalence  of  sorrow  in  the  world. 

2.  The  wafers  sweetened. 

The  bitter  well  at  Marah  was  sweetened  by  casting 
a  tree  into  it.  This  tree  was  a  type  of  Christ,  the 
Branch,  ready  to  fall,  if  so  be  the  hearts  of  His  people 
might  be  sweetened  (Zech.  vi.  12,  13).  Oh,  if  it  were 
not  for  the  power  of  the  Branch,  which  turns  all  our 
defeats  into  glorious  victories,  we  should  be  miserable 
indeed!  As  Trapp  says,  this  tree  is  a  "  type  of  Christ's 
sweet  cross  and  easy  yoke,  that  sweeteneth  and  facili- 
tateth  all  our  light  afflictions."  The  Jewish  doctors 
say  that  this  tree  was  itself  bitter,  and  add  this  note : 
"  It  is  the  manner  of  the  blessed  God  to  sweeten  that 
which  is  bitter  by  that  which  is  bitter." 

In  John  ii.  11  it  is  said  that  Christ  "  manifested 
forth  His  glory  "  by  changing  water  into  wine.  Now 
water  signifies  "  sorrow  "  in  the  Bible,  and  wine  is  the 
type  of  joy.  It  is,  indeed,  Christ's  glory  to  change 
sorrow  into  joy  and  death  into  life.  (See  also  Isa.  xi. 
1-4,  10;  Hos.  ii.  15.)  Paul  knew  how  the  bitter 
waters  of  life   are  to  be  sweetened.      (See   Phil.   iv. 

11-^3-) 

3.  The  use  of  afflictions. 

It  will  be  found  useful  to  look  up  the  following  pas- 
sages, in  each  of  which  the  Hebrew  root  from  which 
the  word  "  Marah  "  comes  occurs  in  one  form  or  an- 
other. We  will  see  how  important  this  desert  station 
is  to  God's  people,  and  also  how  it  should  be  used 
(2  Kings  xiv.  26  ;  Prov.  xiv.  10  ;  Gen.  xxvi.  35,  marg. ; 
Isa.  Iviii.  7,  marg,;  Lam.  i.  7,  iii.  19.  See  also  Heb. 
xii.    7,   8:  our  sonship   is  shown  by  our  afflictions;   2 


MARAH  41 

Cor.  iv.  1 7  :  here  we  have  a  series  of  contrasts  be- 
tween "  h'ght"  and  "  weight,"  "  affliction  "  and  "glory," 
"  a  moment  "  and  "  eternal  "). 

4.  Ifow  to  bear  afflictions. 

Psalm  Iv.  22  :  Roll  thy  burden  upon  the  Lord. 

Psalm  xxxvii.  5,  marg. :  Roll  thy  way  upon  the  Lord. 

Proverbs  xvi.  3,  marg. :  Roll  thy  works  upon  the  Lord. 

Psalm  xxii.  8,  marg. :   Roll  thyself  upon  the  Lord. 

Then  afflictions  will  be  light  burdens  and  easy  yokes. 


VI 


ELIM 


How  sudden  and  complete  are  the  changes  in  the 
experiences  of  the  Israehtes!  In  one  verse  we  find 
them  at  Pi-hahiroth,  in  the  next  verse  they  are  at 
Marah,  and  now  they  have  come  to  Elim,  where 
"  were  twelve  fountains  of  water,  and  threescore  and 
ten  palm-trees"  (Num.  xxxiii.  9).  The  verses  which 
describe  this  event  are  simple,  but  very  suggestive. 
They  are  striking  examples  of  the  style  of  writing  God 
employs.  If  mere  uninspired  men  had  written  the 
Bible  we  should  have  had  a  wonderful  account  of 
Elim,  with  its  fountains  and  groves  of  palms.  The 
approach  of  the  people  to  its  rest  and  shade  would 
have  been  minutely  described.  God  writes  not  so ; 
Me  tells  us  enough  to  strengthen  faith,  but  adds 
nothing  as  a  stimulant  to  curiosity.  The  "wells  "  and 
"trees"  are  mentioned  both  in  Exodus  (xv.  27)  and 
in  Numbers.  The  pitching  of  the  tents  and  the  re- 
maining in  encampment  until  man  and  beast  have  en- 
joyed a  strengthening  and  much-needed  rest  are  hinted 
at ;  more  than  this  God  does  not  think  it  worth  while 
to  describe.  Elim  may  mean  two  things:  either 
"strengths"  or  "  God's  strong  angels."  And  the  sud- 
42 


ELIM  43 

den  coming  to  this  beautiful  place  of  refreshment  is  a 
surprise  to  us.  But  is  not  just  this  every  Christian's  ex- 
perience? Does  God  leave  us  long  at  Marah?  Does 
He  not  rather  lead  us  speedily  to  Elim,  if  we  trust 
Him,  where  fountains  of  spiritual  refreshment  are? 
These  abrupt  changes  in  the  desert  experiences  of  the 
Israelites  show  us  how  accurately  their  journeys  pre- 
figure the  several  phases  of  the  Christian  life. 

What  lessons  may  we  learn  at  our  Elim,  our  places 
of  joy  and  strength  in  hfe's  desert? 

I.  We  should  learn  thai  after  the  baptism  of  sufferi?ig 
comes  the  dispensation  of  strength. 

If  God  leads  us  to  Marah,  where  we  are  called  upon 
to  suffer,  He  does  it  because  this  is  the  right  road  to 
Elim,  where  we  are  made  strong  in  His  service.  See 
how  this  idea  is  brought  out  in  the  following  Old 
Testament  passages:  Isaiah  xxvi.  1-4,  xl.  29-31. 
The  New  Testament  is  also  full  of  promises  of  divine 
strength  to  those  who  trust.  Study  carefully  2  Corin- 
thians xii.  9  :  "My  strength  is  made  perfect."  It  may 
be  that  Paul  had  Ehm  in  mind  when  he  wrote  this 
verse,  for  he  uses  a  verb  in  the  last  clause  drawn  from 
camping  experiences  :  "  Most  gladly,  .  .  .  that  the  power 
of  Christ  may  spread  its  tabernacle  or  pavilion  over 
me."  See  also  Hebrews  xii.  1 1  :  when  we  are  at  the 
Marah  of  suffering  let  us  try  to  think  of  this  "after- 
ward," when  the  "peaceable  fruit  of  righteousness" 
shall  drop  from  the  palm-trees  of  Ehm. 

It  is  the  special  and  blessed  work  of  Christ  to  lead 
His  children  from  sorrow  to  joy.  In  Hebrews  ii.  16, 
marg.,  it  is  said  of  Him  that  He  "  taketh  not  hold  " 
of  angels,  but  of  the  seed  of  Abraham.     This  same 


44  S^BB.4  TH-DA  Y  JOURNE  YS 

word  is  used  in  Matthew  xiv.  31,  where  Christ  "took 
hold  "  of  Peter,  and  drew  him  out  of  the  water.  Our 
hold  upon  Christ  may  be  very  weak,— as  weak  as 
Peter's  faith,— but  His  hold  upon  us  can  never  be 
broken.  How  beautiful,  therefore,  is  the  conclusion 
in  Hebrews  ii.  18:  "He  Himself  has  suffered,  and  so 
is  able  to  help  [and  hold]  those  who  are  tempted"! 
The  prophecy  in  regard  to  Him  in  Isaiah  Ixi.  3  brings 
out  this  idea  also  ;  for  it  is  said  that  the  mourning  ones 
shall  "  be  called  trees  [i.e.,  "  strengths,"  for  the  word 
is  "  Elim  "]  of  righteousness,  The  planting  of  the  Lord, 
that  He  might  be  glorified." 

A  great  deal  is  said  of  our  hold  upon  Christ  (i.e., 
our  faith  in  Him),  but  not  enough  about  His  sfrong 
hold  071  us.  The  passage  in  Hebrews  referred  to  above 
(ii.  18)  contains  a  Greek  word  {epilaf?iba?io)  that  is 
most  significant.  It  imphes  a  strong  hand  and  true, 
backed  by  a  loving  heart  and  expressed  in  a  firm  grasp. 
The  same  word  is  used  in  the  following :  Mark  viii.  23  ; 
Luke  ix.  47,  xiv.  4,  xx.  20,  26,  xxiii.  26;  Acts  ix.  27, 
xvi.  19,  xvii.  19,  xviii.  17,  xxi.  30,  33,  xxiii.  19;  i 
Timothy  vi.  12,  19;  Hebrews  viii.  9. 

So  when  Christ  "  takes  hold  "  of  us  there  is  no  dan- 
ger that  the  grasp  will  slip.  And  be  assured  of  three 
things : 

{a)  Rescue  from  the  guilt  of  sin  (Rom.  v.  7-9). 

(b)  Rescue  from  the  power  and  love  of  sin  (Rom. 
V.  10). 

if)  Rescue  from  even  the  bodily  consequences  of 
sin  at  Christ's  coming  (Rom.  viii.  23  ;  Heb.  ix.  28). 

2 .  The  fnmistry  of  the  a?igels  is  to  refresh  after  con- 
flict. 


ELIM  45 

Elim  also  means  "  God's  strong  angels."  What  is 
the  office  of  the  angels?  It  is  to  refresh  and  strengthen 
after  the  Marahs  of  conflict  have  been  passed.  They 
are  the  ministering  spirits  to  help  on  the  travelers  to 
the  good  land.  In  all  the  following  passages  this  idea 
is  brought  out:  Genesis  xxi.  15-19,  xxxii.  i,  2 ;  i 
Kings  xix.  5-8;  Daniel  x.  16-19;  Matthew  iv.  11; 
Hebrews  i.  14;  Luke  xv.  10,  xvi.  22. 

The  Jews  believe  that  the  seventy  palm-trees  at  Elim 
were  typical  of  the  seventy  angels  who  attend  the 
throne  of  God,  and  that  they  also  represented  the 
seventy  elders  comprising  the  sanhedrim.  These 
numbers  are  supposed  to  show  the  "strength"  of 
these  two  bodies— the  angels  in  their  support  of  God's 
works  and  the  sanhedrim  in  the  support  of  the  Jew- 
ish nation.  We  are  also  reminded  of  the  seventy  dis- 
ciples whom  the  Lord  sent  forth  (Luke  x.  i)  to 
"  strengthen  "  the  early  church  at  the  beginning  of  its 
Christian  journey. 

The  twelve  fountains  may  represent  to  us  the  refresh- 
ment afforded  by  the  Holy  Spirit  to  the  tvhole  church. 
Twelve  was  the  Jewish  sign  of  completeness,  being  the 
number  of  the  tribes  of  Israel.  The  twelve  apostles 
are  undoubtedly  designed  to  represent  also  the  com- 
pleteness of  instruction  and  blessing  prepared  for  the 
Christian  church.  There  is  not  a  disposition  of  mind 
that  will  not  be  met,  not  a  willing  heart  that  cannot  be 
satisfied.  The  poorest  and  weakest  of  the  Lord's 
brethren  may  come  and  drink  freely  at  Elim.  Not 
one  need  be  left  out.  Not  one  need  miss  the  strength 
and  refreshment  which  the  angels  are  prepared  to  ad- 
minister to  us  after  our  sorrows  and  conflicts. 


VII 


RED    SEA 


There  is  something  pathetic  in  the  record  that  the 
Israehtes  were  compelled  to  leave  Elim,  and  turn  back 
or  aside  to  the  Red  Sea  (Num.  xxxiii.  lo).  The  ninth 
verse  tells  us  that  they  had  "  pitched  "  their  tents  at 
Elim,  as  if  they  had  hoped  to  have  a  resting-space  of 
some  length  under  the  seventy  palms  and  beside  the 
twelve  cooHng  fountains.  But  this  place  of  enjoy- 
ment and  privilege  was  not  good  for  them.  They 
began  to  be  puffed  up  with  pride  and  to  forget  what  God 
had  done  for  them.  So  they  are  led  back  to  the  Red 
Sea,  that  the  sight  of  its  waves  might  flash  upon  their 
minds  a  remembrance  of  the  glorious  dehverance  God 
had  given  them  there  from  the  Egyptians.  In  the 
Hebrew  the  name  "Red  Sea"  signifies  the  "sea  of 
entanglements"  or  the  "sea  of  destruction."  And 
often  does  God  lead  Christians  a  Httle  way  back  upon 
their  journey  to  show  them  what  He  has  done  for  them 
by  way  of  bringing  them  out  of  destruction  and  through 
entanglements. 

By  looking  at  the  map  in  your  Bibles  showing  the 
peninsula  of  Sinai,  you  will  see  that  the  course  of  the 
Israelites  had  been  southeasterly  through  the  desert  of 
46 


RED  SEA  4:7 

Etham  to  Marah  and  Kliiii.  You  will  observe  that 
the  mountains  seem  to  close  up  farther  progress  in 
that  direction,  and  that  thus  they  were  forced  to  turn 
aside  and  come  close  to  the  sea  whose  shores  they  had 
in  a  general  way,  though  at  a  distance,  been  following. 
God  used  that  spur  of  hills  to  accomplish  His  loving 
purposes ;  so  it  is  with  us.  He  uses  nature,  society, 
material  things,— ^7//  things,— to  bring  us  to  remem- 
brance of  His  spiritual  mercies.  Sometimes  He  closes 
up  our  way  in  business  or  shuts  us  up  in  our  homes 
with  sickness  to  turn  our  minds  back  to  the  entangle- 
ments out  of  which  He  has  delivered  us.  "  Come  ye 
aside  into  the  desert  place  and  rest  awhile."  "  Come 
ye  to  the  Red  Sea  and  think  awhile."  Thus  our  God 
speaks  to  us. 

Let  us  take  our  Bibles  and  study  these  two  things : 

1 .    Our  tendency  to  forget  ivhat  God  has  done  for  us. 

It  is  amazing  that  the  Israelites  could  ever  allow 
that  awful  scene  at  the  Red  Sea,  when  the  Egyptians 
were  destroyed,  to  pass  from  their  minds.  Yet  they 
did;  and  how  frequently  God  caused  the  psalmists 
and  prophets  to  speak  of  it  in  order  to  renew  their  re- 
membrance !  Look  at  Psalm  cxxxvi.  13-1 5  ;  Numbers 
xxi.  14;  Deuteronomy  xi.  4;  Joshua  ii.  10;  Nehemiah 
ix.  9 ;  Psalm  cvi.  9 ;  Jeremiah  xhx.  21.  In  all  these 
passages  God  appeals  to  His  people  to  remember  what 
He  did  for  them  at  the  Red  Sea. 

But  are  we  any  the  less  forgetful?  How  frequendy 
do  our  Lord  and  the  apostles  call  upon  us  to  remem- 
ber!  (See  Matt.  xvi.  9;  Luke  xvi.  25,  xvii.  32,  xxiv. 
6  ;  John  xv.  20 ;  Acts  xx.  31,  35  ;  Eph.  ii.  11  ;  2  Tim. 
ii.  8;  Jude  17.)     When  Charles  I.  was  on  the  scaffold 


48  SABBATH-DAY  JOURNEYS 

he  lifted  up  his  finger  and  said  to  his  enemies,  who 
clustered  around  him,  "Remember!"  With  how 
much  greater  pathos  does  our  Lord  speak  to  us  in  this 
time,  when  so  much  needs  to  be  done  for  Christ,  to 
remember  the  past,  from  which  we  have  been  saved, 
the  present,  in  which  we  might  accomplish  so  much, 
and  the  future,  to  which  we  hasten! 

2.    God's  met Jiod  of  bringing  us  to  remembratice. 

God  did  not  preach  a  sermon  to  the  Israelites ;  He 
just  led  them  back  to  the  Red  Sea  that  they  might  see 
the  place  where  He  had  delivered  them ;  and  after 
this,  when  Moses  was  giving  his  final  directions  to  the 
Israehtes,  he  tells  them  to  go  back  to  the  Red  Sea,  that 
a  sight  of  that  familiar  spot  might  call  them  to  re- 
pentance of  their  sins  (Deut.  i.  40).  This  sea  re- 
ceived its  name  from  the  biilnishes  that  grew  in  it,  and 
hence,  being  called  the  ''sea  of  entanglements"  or 
"  destruction,"  it  would  bring  to  the  Israelites  a  vivid 
idea  of  the  spiritual  entanglements  into  which  they 
had  fallen,  as  well  as  the  destruction  of  their  enemies. 
In  the  same  way  does  God  use  the  association  of 
ideas  to  bring  us  to  repentance. 

We  should  particularly  remember  our  redemption 
through  Christ.  This  was  typified  in  the  deliverance 
through  the  Red  Sea.  Study  carefully  Acts  vii.  ^fi, 
37,  where  Stephen  uses  it  as  an  illustration  of  Christ's 
blood,  burial,  and  resurrection. 

John  iii.  16  :  God's  part  in  redemption — love. 

I  Peter  i.  18,  19:  Christ's  part  in  redemption— 
blood. 

John  xvi.  8-1 1  :  The  Holy  Spirit's  part  in  redemp- 
tion — applicatio7i. 


RED   SEA  49 

We  should  also  remember  God's  delivering  provi- 
dences : 

Psalm  Ivi.  13  :  Deliverance  from  spiritual  death. 

Daniel  vi.  22  :  Deliverance  from  temptatio7i. 

Psalm  Ivi.  8-10:   Deliverance  from  affliction. 

Ah,  it  is  well  for  us  to  turn  back  now  and  again  to 
see  these  greedy  Egyptians  from  whom  God  has  de- 
Hvered  us! 

For  a  beautiful  illustration  of  how  God  uses  the  as- 
sociation of  ideas  to  call  us  to  repentance,  study  John 
xxi.  4-13.  Peter  had  denied  the  Lord,  and  Christ 
wished  to  reinstate  him.  To  do  this  He  appears  to 
him  when  Peter  had  been  fishing  and  had  caught  noth- 
ing. How  vividly  would  this  recall  to  the  apostle's 
mind  the  circumstances  under  which  Christ  had  first 
called  him  unto  His  service!  (See  Matt.  iv.  18,  19.) 
And  as  Peter  had  denied  the  Lord  three  times,  and 
beside  a  fire  of  coals  (John  xviii.  18),  so  did  Christ 
have  a  fire  of  coals  on  the  shore,  and  require  Peter  to 
testify  thrice  to  his  love  for  the  Master. 

Another  example  of  God's  use  of  old  memories  to 
stir  up  new  purposes  and  resolves  we  have  in  the  story 
of  Joseph  and  his  brethren  (Gen.  xlii.  7-18).  Joseph 
spake  roughly  to  the  brethren,  accused  them  of  being 
spies,  put  them  into  prison,  and  bound  Simeon  before 
their  eyes.  These  things  would  vividly  recall  to  them 
the  rough  speaking  they  had  been  guilty  of  to  the  httle 
lad  years  before,  the  accusations  heaped  upon  the 
"  dreamer,"  the  cruelties  practised,  and  the  final  plung- 
ing of  him  into  the  pit.  That  old  scene  in  Dothan  was 
reenacted  in  all  its  essential  features  in  Egypt,  and  thus 
God  brought  the  brethren  of  Joseph  to  repentance. 


50  SABBATH-DAY  JOURNEYS 

Then  there  is  the  story  of  the  widow  of  Zarephath 
(i  Kings  xvii.  17,  18).  When  the  woman's  son  fell 
sick  she  burst  into  the  presence  of  the  prophet  and 
cried,  "  Art  thou  come  unto  me  to  call  my  sin  to  re- 
membrance? "  She  had  tried  to  hide  that  old  sin,  to 
forget  it.  But  there  is,  now  and  then,  an  awful 
awakening  of  memory.  The  coming  of  the  prophet 
had  something  in  it  to  bring  the  old  scenes  back — 
scenes  out  of  which  all  the  pleasure  had  faded  and 
only  the  pain  remained.  Oh,  how  often  God  uses 
memory  to  draw  from  parched  lips  the  agonizing  con- 
fession, "I  have  sinned"! 


VIII 


WILDERNESS    OF    SIN 


Getting  under  way  again  after  their  swerving  to 
the  Red  Sea,  we  find  the  Israehtes  in  the  wilderness 
of  Sin  (Num.  xxxiii.  ii).  They  go  around  the  rocky 
promontory  which  brought  them  to  the  water's  edge, 
and  then  they  are  able  to  leave  the  sea  and  pursue 
their  inland  journey.  A  defile  in  the  mountains  opens 
up  a  way  for  them.  (See  map  of  peninsula  of  Sinai.) 
It  is  a  hard  climb,  and  there  are  many  discomforts. 
They  will  be  entangled  in  the  mountains  all  the  way 
until  they  get  over  to  Hazeroth.  Pasturage  is  scanty, 
food  is  hard  to  get,  water  is  scarce.  There  are  bushes 
to  trip  their  feet  and  briers  to  pierce  their  flesh,  and  any 
number  of  confusing  valleys  to  make  them  lose  their 
way  and  their  tempers.  It  is  a  very  trying  portion  of 
the  way ;  but  it  had  lessons  for  them  and  has  many 
lessons  for  us. 

"  Sin "  in  the  Hebrew  signifies  "  a  bramble "  or 
"enmity";  and  judging  from  the  experiences  of  the 
Israelites  in  this  desert,  it  was  very  appropriately 
named.  Read  carefully  the  sixteenth  chapter  of  Ex- 
odus to  see  what  befell  them  there.  Spiritually  this 
station  signifies  to  us  a  state  of  discontent,  when  enmity, 
51 


52  SABBATH-DAY  JOURNEYS 

like  a  bramble,  lacerates  the  heart  and  induces  us  to 
murmur  against  providence.  It  was  common  among 
the  Hebrews  to  speak  of  rebellious  people  as  "briers" 
or  "brambles."     (See  Ezek.  ii.  6.)     Notice: 

I .    T/ie  rise  of  enmity  against  God. 

In  the  wilderness  of  Sin  the  IsraeHtes  revealed  that 
they  possessed  those  carnal  hearts  which  are  enmity 
against  God  (Rom.  viii.  7).  They  clung  to  the  friend- 
ship of  the  world,  which  is  enmity  with  God  (James 
iv.  4).  They  had  just  been  at  Elim,  where  were  the 
fountains  and  palm-trees,  and  would  soon  be  at  Sinai, 
where  the  law  would  be  given.  Yet  they  became  dis- 
contented and  murmured  (Exod.  xvi.  2,  3).  Man's 
first  temptation  was  to  discontent  (Gen.  iii.  i),  and  his 
evil  affections  have  always  been  like  brambles  to  set 
him  in  enmity  -  against  God  (Isa.  xxvii.  4).  Israel 
murmured  thirteen  times  in  the  wilderness  (Exod.  v. 
21,  xiv.  10,  XV.  24,  xvi.  2,  xvii.  2,  xxxii.  i  ;  Num.  xi. 
I,  4,  xii.  I,  xiv.  2,  xvi.  3,  xx.  2,  xxi.  5) ;  but  the  later 
Jews  were  not  a  whit  better,  for  they  murmured  pre- 
cisely under  the  same  circumstances,  i.e.,  when  bread 
was  promised  (John  vi.  41-43). 

The  root  of  the  discontent  of  Israel  was  worldliness. 
The  people  hungered  for  the  flesh-pots  of  Egypt ;  and 
the  secret  of  modern  Christian  discontent  and  distrust 
is  the  same.  It  is  not  only  painful  but  pitiable  to 
hear  God's  children  murmuring  against  their  lot,  for  it 
shows  that  their  hearts  are  fixed  upon  worldly  things. 
Oh,  that  the  disciple  might  be  willing  to  be  as  his 
Lord!  Oh,  that  every  Christian  might  bear  in  mind 
Christ's  warning,  "Remember  Lot's  wife!"  Some 
scholars  say  that  the  Greek  word  translated  "  holy  "  in 


IVILDERNESS   OF  SIN  63 

the  New  Testament  is  a  compound  of  two  other  words, 
meaning  Hterally  "  without  the  world."    Would  that  we 
all  were  holy  in  this  sense! 
2.   God's  cure  of  enmity. 

Manna  was  given  from  heaven  to  cure  the  enmity 
of  Israel  (Exod.  xvi.  4).  In  like  manner  Christ,  the 
Bread  from  heaven,  was  sent  to  "abolish  in  His 
flesh  the  enmity"  of  man  toward  God  (Eph.  ii.  15). 
See  how  gloriously  two  passages,  Genesis  iii.  15,  and 
Ephesians  ii.  16,  link  the  opening  and  the  closing  of 
-the  Bible  together. 

Probably  the  best  meaning  of  the  word  "  manna"  is 
"  numbered  "  or  "  prepared."  The  idea  is  that  God 
tenderly  computed  the  needs  of  His  children,  and  lov- 
ingly prepared  the  right  means  to  satisfy  them.  In 
the  same  way  does  He  cure  Christian  discontent.  He 
does  not  argue  with  us  or  berate  us ;  He  goes  on  pa- 
tiently to  supply  our  wants;  He  feeds  us  with  Christ. 
For  every  day  He  supplies  a  daily  portion  {2  Kings 
XXV.  30).  At  last  His  goodness  leads  us  to  repentance, 
and  we  learn  that  the  very  nairs  of  our  heads  are 
''  numbered,"  and  that  our  sustenance  is  sure.  Study 
carefully  John  vi.  31-59.  See  also  how  Christ  is  pre- 
figured in  Psalm  Ixxviii.  25.  And  since  Christ  is  our 
refreshment,  let  us  gladly  obey  the  invitation  of  Canti- 
cles V.  I. 

This  sixteenth  chapter  of  Exodus  gives  us  a  beauti- 
ful comparison  between  the  manna  and  Christ,  the 
true  Bread  from  heaven. 

1.  Both  were  despised  (verse  14). 

2.  Both  were  rejected  (verse  15). 

3.  Both  were  proclaimed  (verse  15). 


54  S^BD.-^  TH-DA  Y  JOURNE  YS 

4.  Both  were  then  accepted  (verse  18). 

5.  Both  were  discovered  to  be  altogether  lovely 
(verse  31). 

6.  Benefits  of  both  may  be  handed  down  to  our 
children  (verse  32). 

7.  Refreshment  derived  from  both  is  sufficient  for 
the  whole  journey  unto  Canaan  (verse  35). 

Take  notice  how  Paul  draws  detailed  lessons  for  us 
from  the  whole  story  of  the  wilderness  of  Sin  (i  Cor. 
X.  3-1 1 ).  Let  the  bramble  of  strict  self-examination 
pierce  each  one  of  us,  that  we  make  no  mistake. 
Hawthorne  tells  of  a  prisoner  who,  having  been  lib- 
erated from  a  long  service  in  jail,  returns  to  his  child- 
hood home  and  there  plucks  a  rose,  crushing  it  with 
its  thorn  in  his  hand  to  convince  himself  that  he  is  not 
dreaming.  The  pain  in  his  palm  was  a  proof  to  him 
of  the  reality  of  his  return.  So  may  the  prick  of  con- 
science or  the  deep  piercing  of  affliction  show  that  we 
are  sons  of  God,  and  that  we  have  been  liberated  from 
the  bondage  to  sin.  "Whom  the  Lord  loveth  He 
chasteneth." 


IX 


DOPHKAH 


Pursuing  their  way  along  one  of  the  wadies  of  the 
wilderness  of  Sin,  the  people  come  to  a  station  called 
Dophkah  (Num.  xxxiii.  12).  This  defile  has  been  iden- 
tified by  modern  travelers  as  what  is  now  known  as  the 
wadi  Maghara.  It  is  a  wide  valley  shut  in  by  barren 
hills,  highly  colored  and  most  picturesque  and  beautiful, 
but  for  the  most  part  devoid  of  vegetation.  Immedi- 
ately around  Dophkah  there  seems  to  have  been  some 
softening  of  the  desert  barrenness,  for  the  record  is, 
"  They  took  their  journey  out  of  the  wilderness  of  Sin." 
There  was  more  pasturage  and  a  certain  supply  of 
water,  though  neither  could  have  been  very  abundant. 
For  the  last  few  days  they  had  been  pursuing  the  most 
trying  and  difficult  part  of  their  journey ;  their  suffer- 
ings from  the  heat  and  dust  and  lack  of  water,  which 
had  been  intense  in  Shur  and  Etham,  became  almost 
intolerable  in  the  fastnesses  of  the  wilderness  of  Sin. 
The  walls  of  rock  on  each  side  of  them  greatly  inten- 
sified the  heat  by  reflection  of  the  sun's  rays.  The 
great  company  which  had  made  such  a  sublime  picture 
at  the  first,  marching  out  with  banners  and  tents,  flocks 
and  herds,  groups  of  horsemen  and  troops  of  joyous 
55 


56  SABBATH-DAY  JOURNEYS 

children,  had  now  become  a  bedraggled,  weary,  woe- 
begone procession  with  scarcely  the  ability  to  drag  one 
foot  after  the  other. 

The  experience  of  a  traveler  along  this  route  has  re- 
cently been  described  as  follows  :  "  At  dawn  the  day  is 
mild  and  balmy  as  an  Italian  spring,  and  inconceivably 
lovely  in  the  colors  shed  on  earth,  air,  and  sky ;  but 
presently  the  sun  bursts  up  from  the  sea,  a  fierce  enemy 
that  will  force  every  one  to  crouch  before  him.  For 
two  hours  his  rays  are  endurable,  but  after  that  they 
become  a  fiery  ordeal.  I'he  morning  beams  oppress 
you  with  a  feeling  of  sickness  ;  their  steady  glow  blinds 
your  eyes,  blisters  your  skin,  and  parches  your  mouth, 
till  you  have  only  one  thought— when  evening  is  to 
come.  At  noon  the  heat,  reverberated  by  the  glowing 
hills,  is  like  the  blast  of  a  lime-kiln.  The  wind  sleeps 
on  the  reeking  shore ;  the  sky  is  dead  white.  Men 
are  not  so  much  sleeping  as  half  senseless ;  they  feel 
as  if  a  few  more  degrees  of  heat  would  be  death." 

It  is  hardly  to  be  wondered  at  that  the  people  were 
more  than  ever  discouraged  "because  of  the  way." 
The  terrific  heat,  the  empty  water-skins,  the  stiff  climb, 
the  uncertainty  as  to  any  adequate  supply  of  water  to 
wash  their  manna  down,  all  conspired  to  discourage 
them.  Suddenly  they  come  to  Dophkah,  where  an 
unexpected  mercy  meets  them  to  relieve  their  minds 
and  inspirit  them  for  the  farther  journey.  This  mercy 
was  not  the  giving  of  an  abundance  of  water  out  of  a 
rock ;  it  was  not  even  the  finding  of  wells  or  fountains 
such  as  had  cheered  them  at  Elim.  Some  water-supply 
was  there,  as  has  been  said,  because  there  were  several 
hundred  people  living  permanently  at  Dophkah.    God 


DOPHKAH  57 

granted  the  Israelites  a  mercy  higher  even  than  the  giv- 
ing of  water  to  drink.  It  was  an  appeal  to  their  better 
natures  on  the  part  of  God,  a  "  knocking  at  their  hearts  " 
of  a  subtler  and  more  blessed  character. 

Dophkah  means  "knocking,"  as  at  a  door.  The 
significance  of  the  name  is  not  far  to  seek.  We  know, 
as  a  matter  of  history  and  by  inscriptions  legible  at  the 
present  day,  that  in  this  part  of  the  mountains  were 
extensive  mines  of  copper  and  turquoise.  For  cen- 
turies these  mines  had  been  worked,  the  Egyptians 
sending  hither  their  pohtical  prisoners.  It  was  a  place 
of  penal  servitude,  as  Siberia  is  at  the  present  day. 
There  were  noblemen  and  slaves,  the  innocent  and 
guilty,  men,  women,  and  children,  all  driven  to  their 
underground  tasks  by  cruel  overseers.  Seven  hundred 
and  fifty  soldiers  guarded  the  entrances  of  the  mines 
to  see  that  none  escaped.  Death  was  the  only  release. 
Among  the  slaves  and  prisoners  were  many  Israelites, 
brethren  and  friends  of  the  people  who  now  came 
marching  to  Dophkah.  Dr.  Georg  Ebers  supposes 
that  Joshua  was  one  of  these  captives. 

What  a  glad  surprise  it  was,  not  only  to  the  Hebrew 
slaves  in  the  mines  but  also  to  the  liberators,  when 
God  led  Moses  and  his  host  this  way  to  free  the  cap- 
tives! What  embraces,  tears,  family  reunions,  there 
must  have  been!  That  an  actual  release  was  ac- 
complished is  implied  even  by  the  inscriptions  on  the 
rocks  around  the  place.  Though  the  mines  were  un- 
exhausted and  are  rich  to  this  day,  the  inscriptions 
show  that  the  work  was  suddenly  stopped.  The 
machinery  even  was  found  in  its  place,  left  by  those 
who     were    brought    out    so   suddenly.     Thus    God 


58  SABBATH-DAY  JOURNEYS 

"knocked"  at  the  hearts  of  Israel.  Through  this 
signal  mercy  did  He  seek  to  reach  the  captive  spirits 
toiling  in  misery  away  down  in  the  darkness  of  sin. 
Thus  did  He  desire,  and  thus  does  He  always  desire, 
to  bring  poor  strugghng  souls  up  into  His  own  sun- 
shine and  peace. 

In  the  Scriptures  "  knocking  "  is  used  in  two  ways : 
man  may  knock  or  God  may  knock.  The  root  from 
which  the  word  "  Dophkah "  comes  is  used  in  the 
Song  of  Solomon  v.  2  :  "It  is  the  voice  of  my  beloved 
that  kfiockethy  This  is  the  only  place  in  the  Old 
Testament  where  the  figure  is  used ;  but  it  is  common 
in  the  New  Testament.  Here,  in  this  thought  of  ten- 
der pleading,  is  one  of  the  differences  between  the  old 
dispensation  and  this  in  which  we  live.  There  are 
three  knocks  and  three  answers  spoken  of  in  the  Bible  : 

1.  Mail's  timely  hiock  for  mercy — the  door  always 
opened. 

Among  the  first  promises  the  Christ  made  to  man  is 
this :  "  To  him  that  knocketh  it  shall  be  opened  "  (Matt, 
vii.  7,  8).  Again,  He  says  that  He  will  in  nowise  cast 
out  the  poorest  suppHcant  (John  vi.  37).  The  Itahan 
version  renders  this,  "  I  will  in  nowise  thrust  him  out 
of  doors."  The  figure  is  of  a  poor  man  who  knocks  at 
a  rich  man's  door  praying  for  bread.  The  bread  is 
always  given.  Let  the  sinner,  therefore,  knock  ear- 
nestly with  prayer,  taking  Christ  as  an  example  in  this 
as  in  everything  (Heb.  v.  7). 

2.  Chris fs  knock  at  viands  heart — the  door  sometimes 
opened. 

What  a  beautiful  picture  do  we  have  in  the  Song  of 
Solomon  v.  2,  and  how  is  this  carried  out  in  the  sub- 


DOPHKAH  59 

lime  declaration  of  Revelation  iii.  20.  Happy  is  the 
man  who  opens  his  heart  to  Christ.  See  how  the 
apostle  in  Ephesians  iii.  19  glories  in  the  fullness  that 
Christ  gives  to  the  soul.  At  Dophkah  the  Israelites 
opened  their  hearts  in  penitence  to  the  knocking 
mercies  of  God,  and  they  supped  with  Him  upon  the 
manna  He  had  prepared.  How  complete  is  the  par- 
allelism between  this  scene  and  Revelation  iii.  20! 
Christ  knocks,  and  if  we  open  our  hearts  He  comes  in, 
sits  down  with  us,  and  sups  with  us  upon  a  feast  of 
manna  which  He  has  provided.  That  manna  is  Him- 
self (i  Cor.  X.  3,  4 ;  Rev.  ii.  17). 

Read  the  whole  of  the  fifth  chapter  of  the  Song  of 
Solomon.  In  striking  orientalism  the  entire  picture  of 
Christ's  pleading  with  the  sinner  is  presented.  He 
"knocks,"  He  "calls,"  He  puts  His  hand  in  "at  the 
hole  of  the  door."  Then  what  gladness  is  shown  in 
the  fifth  verse :  "  I  rose  up  to  open  to  my  beloved ; 
and  my  hands  dropped  with  myrrh,  and  my  fingers 
with  sweet-smelling  myrrh,  upon  the  handles  of  the 
lock."  The  myrrh  is  a  type  of  sacrifice,  and  so  when 
we  open  to  Christ  we  are  prepared  to  give  up  all  for 
Him.  Myrrh  is  the  type  of  all  sweetness  and  satis- 
faction coming  through  sacrifice.  These  will  be  ours, 
and  to  the  last  we  will  be  able  to  say,  "  He  is  altogether 
lovely.  This  is  my  beloved,  and  this  is  my  friend,  O 
daughters  of  Jerusalem"  (v.  16). 

3.  Man's  imtmely  hiock  for  mercy— the  door  never 
opened. 

Let  all  the  careless  study  these  passages :  Matthew 
vii.  21-23,  XXV.  10-13  ;  Luke  xiii.  24-28;  Hebrews  iii. 
18,  19;  Proverbs  i.  24-28. 


60  SABBATH-DAY  JOURNEYS 

There  is  one  passage  in  which  the  word  "  Dophkah  " 
occurs  which  is  of  the  greatest  practical  import.  It  is 
Judges  xix.  22.  Here  we  behold  the  sons  of  Belial 
"  besetting  the  house  round  about  and  beating  at  the 
door."  Their  purposes  were  evil  and  their  hearts  were 
full  of  sin.  What  a  type  do  they  present  of  man's 
natural  inchnations!  Let  the  aim  of  all  Christian 
workers  be  to  lead  poor  blinded  men  to  the  door  of 
mercy,  where,  if  they  knock,  the  Lord  will  open  to 
them  and  give  them  peace.  To  save  men  is  the  only 
thing  worth  staying  an  hour  out  of  heaven  for. 


ALUSH 

After  a  period  of  rest  in  Dophkah  the  Israelites 
took  their  journey  still  farther  into  the  fastnesses  of 
the  mountains  and  encamped  in  Alush  (Num.  xxxiii. 
13).  Doubtless  it  would  have  been  pleasant  for  them 
to  remain  long  before  the  emptied  mines,  but  this  was 
not  God's  plan.  Time  enough  was  probably  allowed 
for  the  rescued  captives  to  regain  something  of  their 
former  strength  under  the  influences  of  hope  and 
friendship,  as  well  as  by  means  of  proper  food  and  the 
fresh  air  of  heaven.  Around  the  tent  doors  semicircles 
would  be  formed  at  evening,  and  the  stories  of  hard- 
ships and  oppression  would  be  recounted.  Nothing 
revives  as  hope  and  love  do.  A  difference  soon  be- 
came apparent  upon  the  faces  and  in  the  walk  and 
actions  of  the  captives  ;  and  then  God,  through  Moses, 
gave  the  command  to  go  forward.  Too  long  rest  at 
Dophkah  would  produce  either  arrogance  or  inertness. 
It  was  above  all  things  necessary  to  keep  the  people 
on  the  move.  God's  great  mercies,  "  knocking "  at 
their  hearts,  must  have  time  to  enter.  Then  the  peo- 
ple must  up  and  take  the  path  again.  The  wadi  still 
climbs  upward.  The  way  is  toward  deeper  solitude 
61 


62  SABBATH-DAY  JOURNEYS 

of  barren  mountains;  and  just  beyond  Alush  is  the 
wide  valley  overrun  by  the  fierce  Amalekites. 

On  the  way  from  Dophkah  to  Alush,  we  are  told, 
the  first  glorious  view  of  Sinai  bursts  upon  the  traveler. 
Ebers  describes  the  scene  on  the  afternoon  when  the 
Israelites  came  to  the  spot. 

"  Men,  women,  and  children  all  fixed  their  eyes  and 
pointed  with  hands,  sticks,  and  crooks  to  the  same  spot, 
for  there,  before  them,  a  strange  and  novel  spectacle 
attracted  their  gaze.  A  shout  of  amazement  and  delight 
broke  from  their  parched  and  weary  lips,  which  had 
long  ceased  to  stir  for  speech ;  it  rapidly  spread  from 
one  division  to  the  next,  from  tribe  to  tribe,  to  the  lepers 
that  closed  the  train  and  the  vanguard  beyond.  One 
and  another  elbowed  his  neighbor  and  whispered  a  name 
familiar  to  them  all — that  of  the  holy  mountain,  where  the 
Lord  had  promised  to  Moses  that  He  would  lead  His 
people  into  a  good  and  pleasant  land  flowing  with  milk 
and  honey.  None  had  told  the  weary  multitude  that 
this  was  the  place,  and  yet  they  knew  that  they  beheld 
Horeb  and  the  peak  of  Sinai,  the  most  sacred  summit 
of  this  mass  of  granite.  Although  but  a  mountain, 
yet  it  was  the  throne  of  the  Almighty  God  of  their 
fathers. 

"  At  this  hour  the  whole  sacred  hill  seemed,  like  the 
burning  bush  out  of  which  He  had  there  spoken  to 
His  chosen  servant,  to  be  steeped  in  fire.  Its  seven- 
peaked  crown  towered  from  afar,  high  above  the  hills 
and  vales  that  surrounded  it,  burning  like  an  enormous 
ruby  lighted  up  by  a  blaze  of  glory  in  the  clouds. 

"  Such  a  sight  none  of  them  had  ever  beheld.  But 
the  sun  sank  lower  and  lower  and  disappeared  in  the 


A LUSH  63 

sea,  which  the  mountain  hid  from  their  view  ;  the  glow- 
ing ruby  turned  to  solemn  amethyst  and  then  to  the 
deep  purple  of  the  violet ;  but  the  people  still  gazed 
spellbound  on  the  holy  mount.  Nay,  even  when  the 
day-star  had  altogether  vanished,  and  only  its  reflection 
bordered  the  edge  of  a  long,  level  cloud  with  gleaming 
gold,  they  opened  their  eyes  the  wider,  for  a  man  of 
the  tribe  of  Benjamin,  his  brain  turned  by  the  splendor 
of  the  scene,  declared  that  they  beheld  the  trailing 
mantle  of  Jehovah,  and  those  about  him  to  whom  he 
pointed  it  out  caught  the  pious  rapture. 

"  For  a  little  while  the  pilgrims  had  forgotten  thirst 
and  exhaustion  in  watching  the  inspiring  spectacle ; 
but  ere  long  their  high  enthusiasm  was  turned  to  the 
deepest  discouragement,  for,  when  night  fell  and  after 
a  short  march  they  reached  the  wells  of  Alush,  it  was 
discovered  that  the  desert  tribe  which  had  encamped 
there  yesterday  had  choked  the  spring,  which  at  best 
was  but  brackish,  with  stones  and  rubbish. 

"  All  the  water  they  had  carried  with  them  had  been 
used  before  reaching  Dophkah,  and  the  exhausted 
spring  at  the  mines  had  not  sufficed  to  fill  the  skins. 
Thirst,  which  at  first  had  only  dried  their  gums,  now 
began  to  burn  their  vitals.  Their  scorched  throats 
could  not  swallow  the  solid  food  of  which  they  had  an 
abundance.  On  every  side  there  was  nothing  to  be 
seen  but  heartbroken  looks  and  pitiable  or  disgraceful 
scenes.  Men  and  women  storming,  cursing,  weeping, 
and  groaning,  or  else  sunk  in  morose  despair.  Some, 
whose  wailing  infants  clamored  for  water,  had  gathered 
round  the  choked  well  and  were  fighting  for  a  spot  on 
the  ground  where  they  hoped  to  collect  a  few  drops  of 


64  SABBATH-DAY  JOURNEYS 

the  precious  fluid  in  a  shard,  and  the  beasts  lowed  and 
bleated  so  miserably  that  it  cut  their  drivers  to  the 
heart  Hke  a  reproach." 

Alush  is  one  of  the  stations  not  mentioned  in  Exo- 
dus, although  it  seems  to  be  implied  in  Exodus  xvii.  i . 
It  is  brought  into  the  inspired  catalogue  given  in  the 
thirty-third  chapter  of  Numbers  because  of  the  impor- 
tant lessons  it  teaches.  It  contains  one  of  the  richest 
"parables"  (i  Cor.  x.  1 1)  of  the  whole  journey.  The 
word  means  "leavening,"  and  represents  the  gradual 
spread  of  God's  kingdom  within  us  (Matt.  xiii.  2>i)' 
The  new  leaven  enters  the  heart,  and  with  many  secret 
stirrings  and  much  commotion  changes  it  into  its  own 
nature.  These  were  hard  experiences  at  Alush,  but 
they  were  designed  to  bring  the  hearts  of  the  people 
into  full  surrender  to  Jehovah. 

The  w^ord  "leaven"  is  used  seventy-one  times  in 
the  Old  Testament  and  seventeen  times  in  the  New. 
Sometimes  it  is  the  literal  mixing  of  the  buoyant  prin- 
ciple with  the  meal  that  is  spoken  of,  and  sometimes  it 
is  used  figuratively  of  the  spread  and  rising  of  either 
good  or  evil  in  the  heart.  (See  Gen.  xix.  3  ;  Exod. 
xii.  15-20;  Matt.  xvi.  6,  12;  Mark  viii.  15.) 

I.  At  our  Alush  station  we  are  to  learn  that  both 
evil  and  good  work  in  society  like  leaven.  Some  emi- 
nent Bible  students  make  leaven  always  the  type  of 
evil ;  but  it  seems  truer  to  understand  it  as  representing 
groivth  by  viward  agitation,  and  this  may  apply  to  both 
good  and  evil.  At  first  the  good  may  have  httle  influ- 
ence and  the  evil  may  exert  but  a  moderate  power; 
but  friendship  helps  both  along;  kindness  and  sym- 
pathy may  make  of  one's  fellow  a  Christian  or  a  man 


A LUSH  66 

whose  soul  is  steeped  in  iniquity  ;  there  are  a  thousand 
agencies  for  helping  on  the  leaven  of  sin  and  thousands 
for  spreading  the  influence  of  truth. 

2.  As  to  the  growth  of  sin,  study  Luke  xvii.  26-30 
(cf.  Gen.  vi.  5),  xviii.  8,  xxi.  34-36  ;  i  Thessalonians  v. 
3;  2  Thessalonians  ii.  1-12;  i  Timothy  iv.  i,  2;  2 
Timothy  iii.  1-5  ;  Matthew  xxiv.  compared  with  Rev- 
elation vi. 

3.  As  to  the  spreading  of  the  kingdom  in  the  heart, 
study  Hebrews  ii.  11,  x.  9,  14,  29,  xiii.  12  ;  i  Corinthi- 
ans i.  30 ;  I  Timothy  iv.  4,  5  ;  Ephesians  v.  25,  26  ;  2 
Thessalonians  ii.  13;   i  Thessalonians  iv.  1-4. 

4.  Alush  comes  properly  after  Dophkah,  both  in 
the  desert  wanderings  of  Israel  and  in  our  hearts'  ex- 
perience. For  when  once  we  have  presented  earnest 
supplication  (typified  in  Dophkah)  unto  God,  the 
leavening  of  the  holy  kingdom  within  us  (figured  in 
Alush)  begins  to  stir  and  spread.  True  prayer  is  the 
Christian's  "vital  air,"  and  it  is  the  means  and  mea- 
sures of  the  Christian's  progress  in  sanctification. 

How  beautifully  does  our  Lord's  image  of  the  leaven 
reveal  the  nature  of  sanctification!  It  is  in  gradiml 
process ;  it  progresses  with  much  stirring  and  coninio- 
tioji;  but  there  is  no  noise  or  show.  The  agitation  is 
internal.  The  heart  melts  more  and  more  under  the 
droppings  of  divine  dew.  More  and  more  does  "  the 
goodness  of  God  lead  to  repentance."  Thus  progre.sses 
that  kingdom  in  the  heart  which  "consisteth  not  in  word, 
but  in  power"  (i  Cor.  iv.  20).  Oh,  that  that  purifying, 
elevating  power  might  be  ours  more  and  more !  "  Sanc- 
tify us  through  Thy  truth !  " 


XI 


REPHIDIM 


It  was  only  a  feverish  rest  the  people  had  at  Alush. 
There  was  more  watching  and  murmuring  than  sleep- 
ing. Consequently  it  was  with  relief  that  they  heard 
the  sound  of  the  cow-horn  which  in  the  early  morning, 
while  the  stars  were  still  bright  in  the  cloudless  sky, 
gave  the  signal  to  press  forward  again.  Let  us  try  to 
form  a  mental  picture  of  the  day's  strugghng  advance 
through  the  mountain  defiles— the  misery,  thirst,  un- 
certainty of  it ;  the  bellowing  of  cattle,  the  sobs  of  chil- 
dren, the  curses  of  strong  men,  the  wailing  of  the 
w^omen.  Moses  had  gone  on  ahead ;  the  people  knew 
not  where  he  was.  Not  until  afterward  did  they  know 
that  he  was  praying  most  earnestly  to  Jehovah.  Let 
us  go  slowly  over  in  mind  all  the  events  recorded  in 
the  seventeenth  and  eighteenth  chapters  of  Exodus, 
for  all  of  these  are  set  down  for  the  Rephidim  stage  of 
the  people's  journey.  When  Moses  comes  to  catalogue 
the  journeys  in  the  thirty-third  chapter  of  Numbers  he 
simply  calls  attention  to  the  lack  of  water  at  Rephidim 
(verse  14),  This  was  the  most  noticeable  and  painful 
feature.  But  all  that  we  find  in  the  graphic  chapters 
of  Exodus  above  referred  to  occurred  in  the  vicinity. 
66 


REP  HI  DIM  67 

It  is  the  most  brilliant  scene  we  have  as  yet  met  in  the 
flight  of  the  Hebrew  tribes. 

The  word  "  Rephidim  "  may  mean  either  "  the  weak- 
ening" or  "the  strengthening  of  hands."  The  expla- 
nation of  this  apparent  paradox  may  be  drawn  from 
a  careful  study  of  the  account  given  in  Exodus. 

1.  In  the  first  place,  Israel  became  weak.  They 
murmured  and  cried  for  water,  they  reviled  Moses  and 
blasphemed  God  (Exod.  xvii.  2-4).  Here  is  an  ex- 
ample of  the  unbelief  into  which  God's  people  too 
often  fall  when  a  httle  of  the  temporal  good  of  earth 
fails  them.  Here  we  see  also  (verse  2)  that  unbelief  is 
tempting  God.  Study  also  Deuteronomy  vi.  16  (cf. 
Exod.  xvii.  7);  Psalm  Ixxviii.  18,  41  ;  Matthew  iv.  7. 

By  means  of  this  weakness  God  brought  strength  to 
Israel.  He  brought  them  very  low  and  then  He 
helped  them.  He  made  them  to  acknowledge  their 
nothingness,  and  so  they  turned  to  Him  for  help  (verse 
5).  What  a  beautiful  example  does  the  very  word 
"  Rephidim  "  bring  to  us,  that  when  we  are  weak  then 
are  we  strong!  When  our  knees  fail  us  then  are  our 
"  hands  strengthened  "  in  prayer. 

2.  God  strengthened  the  hands  of  Israel  also  by 
giving  them  nourishment.  He  caused  water  to  flow 
from  Horeb  (Exod.  xvii.  6).  This  rock  is  a  type  of 
Christ  (i  Cor.  x.  4)  and  of  the  nourishment  God  gives 
us  in  Him.  We  may  even  notice  these  four  particulars 
in  which  this  rock  is  a  type  of  Christ :  (a)  Neither  of 
them  gave  outward  evidence  of  the  riches  it  contained 
(Isa.  Hii.  2).  (b)  Both  were  smitten  (Mark  xv.  19). 
(c)  Both  yielded  heavenly  nourishment  (John  iv.  13, 
J 4,  vii.  37).     [d)   Both   yielded   a  permanent  supply 


68  S/IBB^ TH-DA  Y  JOURNE  YS 

(Malt,  xxviii.  19,  20).  Oh,  let  us  drink  of  Christ,  that 
we  thirst  not  again,  nor  go  to  the  wells  of  earth  to 
draw ! 

3.  God  strengthened  the  hands  of  Israel  at  Rephi- 
dim  by  granting  them,  in  the  third  place,  a  victory 
over  Amalek  (Exod.  xxvii.  8-16).  The  Amalekites 
were  an  old  race  of  Bedouin  Arabs  occupying  the 
northern  portions  of  the  peninsula  of  Arabia.  During 
the  hot,  dry  months  of  the  year  it  was  their  custom  to 
migrate  to  the  valleys  and  high  lands  of  the  mountains 
near  Rephidim.  Hence  it  was  that  they  came  in  con- 
tact with  the  Israelites  at  this  stage  in  their  progress. 
The  name  "Amalek"  signifies  "hidden  locust,"  and 
this  sheik  is  a  type  of  those  secret  and  wily  temptations 
which  assail  the  heart  in  our  journey  to  heaven.  A 
paragraph  may  be  quoted  from  Ebers  to  show  the  style 
of  warfare  carried  on  by  the  Amalekites : 

"  At  the  first  onslaught  Joshua  led  forward  the  men 
whom  he  had  armed  with  the  large  Egyptian  shields 
and  lances,  and  these,  fired  by  their  valiant  leader, 
made  a  good  stand,  particularly  as  the  narrow  defile 
into  the  field  of  battle  hindered  their  wild  opponents 
from  taking  full  advantage  of  their  superior  numbers. 
But  when  the  men  on  foot  presently  withdrew,  and  a 
troop  of  warriors  on  dromedaries  rushed  down  on  the 
Hebrews,  many  of  them  were  scared  at  the  strange 
sight  of  these  creatures,  known  to  them  only  by  descrip- 
tion. They  cast  away  their  shields  and  fled  with  loud 
outcries,  and  wherever  a  gap  was  made  the  riders  drove 
in  their  dromedaries  and  thrust  down  at  the  foe  with 
their  long,  sharp  javelins.  At  this  the  herdsmen,  unused 
to  such  an  attack,  thought  only  of  saving  themselves, 


REPHIDIM  69 

and  many  turned  to  fly,  for  sudden  terror  seized  them 
as  they  saw  the  flaming  eyes  and  heard  the  shrill,  ma- 
lignant cry  of  the  enraged  Amalekite  women,  who  had 
rushed  into  the  fight  to  add  fuel  to  their  husbands' 
courage  and  terrify  the  enemy.  They  held  on  to  the 
humped  brutes  by  leathern  straps  hanging  down  from 
the  saddles,  which  they  clutched  in  their  left  hands, 
and  allowed  themselves  to  be  dragged  whithersoever 
the  riders  went.  Hatred  seemed  to  have  steeled  each 
female  heart  against  fear  of  death,  compassion,  and 
womanly  feeling ;  and  the  hideous  cry  of  these  Negae- 
ras  broke  the  spirit  of  many  a  brave  Hebrew." 

4.  Amalekcut  off  the  stragglers  (Deut.  xxv.  17,  18), 
and  sin,  in  like  manner,  is  most  successful  in  its  assaults 
upon  those  who  are  farthest  from  God  and  the  taber- 
nacle (Mark  xiv.  54  ;  cf.  68.  If  Peter  had  followed 
Christ  more  closely  he  might  not  have  denied  his  Lord). 
God  gave  victory  over  Amalek  and  gives  the  Christian 
victory  over  temptation  (i  Cor.  x.  13.  Note  how  this 
tenth  chapter  of  i  Corinthians  follows  exactly  the  oc- 
currences at  Rephidim  in  drawing  spiritual  lessons). 
And  our  victories  must  be  gained  by  the  exercise  of 
these  same  two  agencies  :  Moses  on  the  momit— prayer; 
and  Joshua  in  the  plain — endeavor.  Prayer  and  en- 
deavor will  enable  us  to  conquer  if  Jesus  (typified  in 
Joshua)  be  the  object  of  our  petition  and  the  motive 
of  our  endeavor  (Luke  i.  69-71). 

5.  God  "strengthens  our  hands"  by  these  same 
means— by  showing  us  our  weakness,  by  giving  us  the 
water  of  life,  and  by  granting  us  spiritual  victory.  Well 
may  we  to-day  erect  in  this,  our  Rephidim  stage  of  the 
heavenly  journey,  an  altar  such  as  Moses  set  up,  and 


70  SABBATH-DAY  JOURNEYS 

call  it  with  new  meaning,  "  Jehovah-nissi ;  "  for  the 
Lord  truly  is  our  banner!  (Ps.  Ix.  4.)  This  is  the 
first  time  that  we  read  that  "  Moses  built  an  altar."  It 
was  in  part  to  celebrate  the  victory  that  had  just  been 
gained  and  in  part  to  recall  to  the  minds  of  the  Israel- 
ites that  they  were  near  the  spot  where  God,  appear- 
ing in  the  burning  bush  in  Horeb,  had  said,  "  Certainly 
I  will  be  with  thee;  and  this  shall  be  a  token  unto 
thee :  .  .  .  When  thou  hast  brought  forth  the  people 
out  of  Egypt,  ye  shall  serve  God  upon  this  mountain. 
...  I  AM  THAT  I  AM  "  (Exod.  iii.  12,  14).  That 
promise  is  now  fulfilled. 

6.  Here  at  Rephidim  occurred  the  beautiful  incident 
of  the  visit  of  Jetliro  (Exod.  xviii.).  Moses  was  now 
near  his  old  home  in  Midian.  He  had  married  the 
daughter  of  Jethro,  the  priest  of  Midian,  and  it  must 
have  been  a  sore  trial  to  him  to  leave  his  wife  and  two 
sons  with  her  father  when  he  went  back  to  Egypt  to 
deliver  his  brethren.  Jethro,  hearing  now  of  his  son- 
in-law's  approach,  brings  the  little  family  to  meet  him. 
It  is  an  exquisite  bit  of  Oriental  description ;  read  it 
carefully  (verses  5-12).  Here,  also,  we  obtain  a 
glimpse  into  the  piety  of  this  Midianite  priest,  who 
used  the  same  altar  that  Moses  had  just  built  and  con- 
formed to  the  rules  of  the  burnt-sacrifice,  "  even  to  the 
endearing  fellowship  expressed  by  the  family  gathering 
to  partake  of  the  parts  of  the  sacrifice  not  consumed 
upon  the  altar."  Here,  also,  we  see  a  foretelling— all 
the  more  beautiful  because  unconscious— of  the  time 
when  Jew  and  Gentile  shall  unite  together  in  the  faith 
and  worship  of  ''  the  Lamb  that  was  slain." 


XII 


SINAI 


After  the  splendid  victory  over  Amalek  the  people 
"  departed  from  Rephidim,  and  pitched  in  the  wilder- 
ness of  Sinai"  (Num.  xxxiii.  15).  Moses  and  Joshua 
began  to  feel  that  something  more  than  they  possessed 
was  necessary  to  keep  the  people  obedient.  Reverse 
caused  them  to  murmur,  and  success  threw  them  into 
excess.  Ebers  gives  a  graphic  picture  of  the  approach 
to  the  holy  mount.  It  was  early  morning  after  the 
battle,  and  Joshua  had  caused  the  trumpets  to  be 
sounded :  "  He  was  soon  marching  at  the  head  of  his 
troops  through  the  narrow  gorge,  and  after  they  had 
gone  forward  for  about  an  hour  in  silence  and  in  dark- 
ness they  were  refreshed  by  the  cooler  air  which  pre- 
cedes the  day.  Dawn  began  to  spread  in  the  east 
and  the  sky  grew  paler,  and  the  glowing  splendors  of 
sunrise  solemnly  and  grandly  rose  above  the  majestic 
mass  of  the  holy  mountain.  It  lay  spread  out  before 
the  pilgrims,  almost  tangibly  close  and  clear,  with  its 
brown  crags,  precipices,  and  ravines ;  towering  above 
them  rose  its  seven-peaked  crown,  round  which  a  pair 
of  eagles  were  soaring,  their  broad  wings  bathed  in 
golden  glory  in  the  light  of  the  new-born  day. 
71 


72  SABBATH-DAY  JOURNEYS 

"And  again,  as  at  Alusb,  a  pious  thrill  brought  the 
marching  host  to  a  standstill,  while  each  one,  from  the 
first  to  the  last,  raised  his  hands  in  silent  adoration  and 
prayer.  Then  the  warriors  went  on  with  hearts  uplifted, 
one  gaily  calling  to  another  in  glad  excitement  as  some 
pretty  httle  brown  birds  flew  to  meet  them,  twittering 
loudly,  an  assurance  that  fresh  water  must  be  near. 
Hardly  half  an  hour  farther  on  they  saw  the  blue-green 
foliage  of  a  tamarisk-brake,  and  above  it  tall  palms, 
and  heard  at  last  the  sweetest  sounds  that  ever  fall  on 
die  listening  ear  in  the  desert,  the  babbling  of  a  running 
stream.  This  encouraged  them  greatly,  and  the  mighty 
form  of  the  peak  of  Sinai,  its  heaven-kissing  head 
veiled  in  blue  mist,  filled  the  souls  of  these  men, 
dwellers  until  now  in  the  level  meads  of  Goshen,  with 
devout  amazement, 

"  They  now  proceeded  with  caution,  for  the  remnant 
of  the  stricken  Amalekites  might  be  lurking  in  ambush. 
But  there  was  no  foe  to  be  seen  or  heard,  and  the  only 
traces  the  Hebrews  found  of  the  sons  of  the  desert  and 
their  thirst  for  revenge  were  their  ruined  houses,  the  fine 
palms  felled  and  prone,  and  the  garden  ground  de- 
stroyed. They  were  forced  to  clear  the  slender  trunks 
out  of  their  path  that  they  might  not  check  the  ad- 
vance of  the  Hebrew  multitude ;  and  when  this  task 
was  done  Joshua  went  down  through  a  defile  leading 
to  the  brook  in  the  valley,  and  up  the  nearest  boulder 
of  the  mountain,  to  look  about  him  far  and  near  for 
the  enemy.  The  mountain  path  led  over  masses  of 
granite  veined  with  green  diorite,  rising  steeply  till  it 
ended  high  above  the  plain  of  the  oasis  at  a  plateau 
where,   by    a  clear  spring,   green   shrubs   of  delicate 


SINAI  73 

mountain  flowers  graced  the  wilderness.  Here  he 
paused  to  rest,  and,  looking  round,  he  discerned  in  the 
shadow  of  an  overhanging  rock  a  tall  figure  gazing  at 
the  ground, 

"It  was  Moses.  The  course  of  his  reflections  had 
so  completely  rapt  him  from  his  present  surroundings 
that  he  did  not  perceive  Joshua's  approach,  and  the 
warric  r  reverently  kept  silence  for  fear  of  disturbing 
the  man  of  God,  waiting  patiently  till  he  raised  his 
bearded  face  and  greeted  him  with  dignity  and  kind- 
ness. Side  by  side,  they  gazed  down  into  the  oasis 
and  the  desolate,  rocky  ravines  at  their  feet.  Even  a 
tiny  strip  of  the  Red  Sea  which  bathes  the  western  foot 
of  the  mountains  gleamed  like  an  emerald  in  the  dis- 
tance. And  their  talk  was  of  the  people  and  of  the 
greatness  and  power  of  God,  who  had  brought  them 
so  far  with  such  wondrous  works ;  and  as  they  looked 
to  the  northward  they  could  see  the  endless  train  of  the 
pilgrims,  slowly  making  their  way  along  the  devious 
way  of  the  defile  toward  the  oasis. 

"  Then  did  Joshua  open  his  heart  to  the  man  of 
God,  and  told  him  all  he  had  thought  and  wondered 
during  the  past  sleepless  night,  finding  no  answer. 
The  prophet  listened  to  him  with  composure,  and  then 
replied  in  a  deep,  hesitating  voice  and  in  broken  sen- 
tences :  '  Insubordination  in  camp — yes ;  it  is  ruining 
the  people.  But  the  Lord  of  might  has  left  it  in  these 
hands  to  dash  them  to  pieces.  Woe  to  those  who 
rebel.  That  power,  as  stupendous  as  this  mountain 
and  as  immovable  as  its  foundation-rock — they  must 
feel  it!'  Here  the  angry  speech  of  Moses  ceased. 
After  they  had  stood  for  a  while  looking  into  the  dis- 


74  S^BByl  TH-DA  Y  JOURNE  YS 

tance,  Joshua  broke  the  silence  by  inquiring,  'And 
what  is  that  power  called?  '  And  the  answer  came 
clear  and  strong  from  the  bearded  lips  of  the  man  of 
God :  '  The  law,'  and  he  pointed  with  his  staff  to  the 
top  of  the  peak." 

Indeed,  it  was  the  law  that  the  people  needed. 
They  had  been  on  the  march  about  six  weeks,  and 
had  taken  a  journey  of  one  hundred  and  sixty  miles. 
Abundantly  had  it  been  demonstrated  that  God  must 
give  them  strong  restraints  in  order  to  keep  them  within 
bounds.  Therefore,  "in  the  third  month"  of  their 
pilgrimage  (Exod.  xix.  1-3)  we  find  them  led  to  this 
lonely  desert  spot,  inclosed  with  high  peaks,  five  thou- 
sand feet  above  the  sea.  God  would  have  them  alone 
with  Himself,  away  from  all  that  could  remind  them  of 
their  Egyptian  life.  The  pillar  of  cloud  that  had  gone 
before  them  all  the  way  rested  now  on  the  top  of  Sinai. 
On  the  third  day,  in  the  morning,  the  Lord  came  down 
attended  by  myriads  of  angels  (Deut.  xxxiii.  2  ;  Acts 
vii.  53;  Gal.  iii.  19;  Heb.  ii.  2).  Moses  goes  up  to 
Him,  and  the  magnificent  series  of  events,  which  can 
never  be  exhausted,  begins.  Study  carefully  the  ac- 
count in  Exodus. 

There  is  a  station  in  every  Christian's  journey  to 
heaven  that  corresponds  with  Sinai.  We  need  to  learn 
the  same  lessons  that  were  imparted  to  Israel  before  the 
fiery  mount.  Pi-hahiroth  and  Elim  and  Rephidim  may 
be  more  to  our  taste ;  but  we  cannot  get  to  Canaan 
without  passing  by  Sinai.  We  need  to  pause  before  the 
rocky  height  where  God  sits  in  majesty  ;  and,  though  it 
take  a  year  (the  time  consumed  by  Israel  before  Sinai) 
to  learn  them,  we  need  to  learn  these  three  things : 


SINAI  76 

1 .  God  is  a  God  of  Justice. 

Israel  needed  this  lesson,  and  so  do  we.  Before 
they  came  to  Sinai  God  excused  their  murmurings  and 
sins.  It  was  the  time  of  their  ignorance,  and  God 
'*  winked  "  at  their  disobedience  (Acts  xvii.  30).  But 
after  they  had  passed  Sinai  God  punished  them  severely 
for  their  defections.  This  justice  of  God  was  shown 
vividly  to  the  people  in  the  fire  which  descended  upon 
the  mount  (Exod.  xix.  18) ;  and  at  our  Sinai  state  we 
learn,  in  hke  manner,  that  "  our  God  is  a  consuming 
fire  "  (Heb.  xii.  29).  Of  course  God's  justice  has  two 
sides,  and  if  it  be  severe  to  punish  it  is  strict  to  save 
them  who  are  in  Christ. 

2.  Sin  is  a  hideous  thing. 

Sinai  is  the  place  where  we  learn  to  understand  sin. 
"By  the  law  is  the  knowledge  of  sin"  (Rom.  iii.  20). 
The  literal  meaning  of  the  name  "  Sinai "  is  "  the  ten 
brambles."  It  is  the  same  word  as  "  sin,"  which  we  have 
met  before,  except  that  the  Hebrew  XqUqx  Jod,  signify- 
ing "  ten,"  is  added  to  it.  The  rabbis  used  to  explain 
this  by  showing  how  the  ten  commandments  are  thorns 
in  the  natural  inchnations  of  men.  Hence  it  happens 
that  by  the  co7)imandment  sin  becomes  exceeding  sin- 
ful (Rom.  vii.  13).  Before  Sinai  we  see  that  God 
has  the  "fire  of  law"  in  His  right  hand  (Deut.  xxxiii. 
2,  marg.),  and  so  we  are  not  so  apt  to  judge  others 
(Matt.  vii.  i),  or  to  judge  according  to  appearance 
(John  vii.  24),  but  to  Judge  ourselves  (i  Cor.  xi.  31,  32). 

3.  The  Christian  needs  imvard purification. 

It  was  in  a  bramble-bush  in  some  part  of  this  moun- 
tain that  God's  presence  appeared  in  the  form  of  fire  to 
Moses.      This  bush,  the  rabbis  thought,  was  a  type 


76  S/JBB/i  TH-DA  Y  JO  URNE  YS 

of  man's  soul  (Micah  vii.  4),  and  the  fire  in  it  typifies 
God's  purifying  presence  (Isa.  xxxi.  9  ;  Deut.  xxxiii.  16  ; 
2  Cor.  vi.  16;  Mark  ix.  49).  Oh,  that  we  might  "be 
salted,"  i.e.,  purified  "  by  fire  " ;  then  we  would  not  bow 
down  to  the  golden  calves  of  earth!  (Exod.  xxxii.  4 ; 
I  John  V.  21.) 

Ah,  the  law  made  nothing  perfect.  The  fires  of  Sinai 
could  not  wholly  destroy  or  wholly  restrain  sin.  The 
law  is  only  the  pedagogue,  or  servant,  to  lead  the  dis- 
ciple to  Christ.  By  the  law  we  are  convicted  and 
aroused  to  powerful  inward  sensations  of  guilt,  through 
the  operation  of  the  Holy  Spirit.    Christ  alone  can  save. 


XIII 

KIBROTH-HATTAAVAH 

Beautiful  and  striking  ib  the  story  locked  up  in 
these  two  unfamiliar  words!  The  mention  of  them  in 
Numbers  xxxiii.  i6  does  not  seem  very  promising  at 
first,  though  the  margin  tells  us  that  the  meaning  of  the 
name  is  "  the  graves  of  lust."  We  need  to  turn  back 
to  the  tenth  and  eleventh  chapters  of  Numbers  in  order 
to  get  the  story.  The  station  is  also  mentioned  in 
Deuteronomy  ix.  22.  Notice  that  we  leave  Exodus 
now,  the  latter  chapters  of  that  book  and  the  whole  of 
Leviticus  having  to  do  with  the  Sinai  stage.  The  Book 
of  Numbers  takes  up  the  story  of  what  occurred  after 
the  law  had  been  given  on  the  holy  mount.  It  deals 
with  warfare^  but  it  is  not  a  record  of  the  devotion  of 
earnest  warriors.  It  gives  us  rather  the  sad  picture 
of  failure  and  cowardice.  The  key-note  of  Numbers, 
therefore,  is,  "  Sinners  against  their  own  lives." 

Let  us  take  up  the  story  (Num.  x.,  xi.).  We  learn 
from  Deuteronomy  i.  6,  7,  that  when  Israel  had  dwelt 
almost  a  year  at  Sinai,  God  said,  "  Ye  have  dwelt  long 
enough  in  this  mount :  turn  you,  and  take  your  journey." 
So  on  the  twentieth  day  of  the  second  month,  in  the 
second  year,  the  cloud  was  taken  up  as  a  signal  to  start 
77 


78  SABBA TH-DA  Y  JOURNE  YS 

(Num.  X.  ii).  Near  the  wilderness  of  Sinai  was  the 
wilderness  of  Paran,  and  into  this  the  Israelites  go. 
The  people  march  now  in  regular  corps  (Num.  x.  14- 
28).  Before  the  start  was  made  Moses  makes  his 
touching  appeal  to  Hobab :  "  Come  thou  with  us,  and 
we  will  do  thee  good  :  .  .  .  thou  mayest  be  to  us  instead 
of  eyes"  (Num.  x.  29-31).  What  a  beautiful  picture 
of  the  good  we  get  and  the  good  we  can  do  by  joining 
God's  people  on  their  march  I  But  Hobab  would  not 
go.  He  preferred  the  barrenness  of  the  rocks  of  Mid- 
ian  to  the  milk  and  honey  of  the  Promised  Land. 
Alas,  how  many  Hobabs  there  are  in  our  modern 
homes  and  congregations! 

For  three  days  the  ark  of  the  covenant  went  before 
the  people,  searching  for  a  suitable  resting-place  for 
them  (Num.  x.  Tf^)-  In  the  morning  Moses  broke  out 
in  his  paean  of  praise :  "  Rise  up.  Lord,  and  let  Thine 
enemies  be  scattered  ;"and  at  night  Moses  sofdy  prayed  : 
"  Return,  O  Lord,  unto  the  ten  thousand  thousands  of 
Israel"  (Num.  x.  35,  36,  marg.).  It  was  a  time  of  weary 
searching  for  a  camping-place,  but  at  last  they  found 
one— some  sheltered  spot  where  grass  was  abundant 
and  where  were  wide  stretches  upon  which  the  manna 
might  fall.  It  seems  that  at  first  this  station  was  called 
Taberah,  "  a  burning,"  "  because  the  fire  of  the  Lord 
burnt  among  them"  (Num.  xi.  3). 

Then  the  people  began  to  lust  for  flesh.  Read  the 
whole  sad  picture  in  the  eleventh  chapter  of  Numbers. 
Notice  the  attitude  and  prayer  of  Moses.  See  the 
choice  and  enduement  of  the  seventy  elders.  Observe 
the  parenthetical  story  of  Eldad  and  Medad,  upon 
whom   the  Spirit   came  in  an  extraordinary  manner. 


KIBROTH-HATT.iAVAH  79 

The  name  "  EUlad  "  means  "  tlic  love  of  God,"  and 
the  name  "  Medad,"  "  the  justice  of  God."  These  are  the 
only  names  given,  but  beautifully  do  they  show  what 
should  be  the  characteristics  of  all  elders,  (See  2  Sam. 
xxiii.  3,  4.)  After  this  we  have  the  story  of  the  giving 
of  the  quails,  the  gathering  of  them  by  the  people,  the 
anger  of  the  Lord,  the  great  plague,  and  the  changing 
of  the  name  of  the  station  to  Kibroth-hattaavah,  "  be- 
cause there  they  buried  the  people  that  lusted  "  (Num. 
xi.  30-34)- 

Standing  in  the  place  where  we  find  it,  the  eleventh 
chapter  of  Numbers  is  of  thrilling  interest.  Israel  had 
just  received  the  law,  and  the  law  said,  "  Thou  shalt 
not  lust"  (Rom.  vii.  7).  Yet  at  the  first  station  after 
Sinai  we  find  them  giving  way  to  concupiscence.  The 
interest  of  this  station  also  grows  out  of  the  fact  that 
Israel  might  soon  have  entered  into  the  promised  pos- 
sessions if  it  had  not  been  for  their  unbelief  and  lust. 
Ah,  how  many  blessings  do  we  just  miss  because  of  our 
sin!      (Matt.  xiii.  58.) 

At  this  station  we  learn : 

1.  That  there  is  contagion  in  sin. 

There  had  come  a  "  mixed  multitude  "  out  of  Egypt 
with  Israel,  and  from  this  came  the  temptation  to  sin 
(Num.  xi.  4).  Evil  is  contagious.  Even  in  the  regen- 
erate heart  there  are  two  natures  warring  against  each 
other  (Rom.  vii.  19-25).  The  old  Adam  is  never 
wholly  eradicated  until  you  cross  the  Jordan.  And 
after  the  "  mixed  multitude  "  got  well  to  murmuring,  the 
contagion  spread  to  all  Israel. 

2.  That  there  is  worhiliness  in  sin. 

The  poor  wife  of  Lot  looks  back  lovingly  to  the  de- 


80  SABBATH-DAY  JOURNEYS 

lights  of  Sodom.  The  nnl)eHeving  Israeh'tes  desire  the 
onions  and  leeks  and  the  garlic  of  Egypt.  When  sin 
is  thoroughly  analyzed  there  is  always  an  element  of 
Avorldliness  in  it.  The  defaulter  thinks  he  will  get 
worldly  happiness  out  of  his  unlawful  gains,  and  the 
drunkard  imagines  the  hallucinations  of  intoxication  to 
be  the  delights  of  life.  Then  see  how  Israel  was  pun- 
ished for  murmuring,  now  that  Sinai  is  passed  (Num. 
xi.  ^;^).  The  law  is  given,  and  offenses  against  the  law 
cannot  be  forgotten,  as  they  were  before  Sinai  (i  Cor. 
X.  6). 

3.    T/iaf  there  is  disco nte^it  i?i  sin. 

Israel  had  manna,  but  wanted  flesh.  How  wonder- 
ful is  God's  patience  in  providing  them  with  quails! 
While  we  admire  this,  let  us  not  fail  to  learn  the  lesson 
in  I  Timothy  vi.  6-12,  a  passage  which  certainly  is  a 
striking  paraphrase  of  Israel's  experience  at  Kibroth- 
hattaavah. 


XIV 


HAZEROTH 


We  may  fairly  judge  from  the  narrative  that  the 
children  of  Israel  tarried  for  some  time  at  Hazeroth, 
which  was  their  next  station  in  their  journey  Canaan- 
ward.  The  last  verse  of  the  eleventh  chapter  of  Num- 
bers tells  us  that  they  "  abode  "  at  Hazeroth ;  in  the 
seventeenth  verse  of  the  thirty-third  chapter  of  Num- 
bers it  is  impHed  that  they  established  one  of  their  fixed 
and  permanent  camps  there.  Possibly  grass  and  water 
were  plentiful  at  this  point,  and  the  people  tarried  to  en- 
joy one  of  those  periods  of  rest  and  refreshment  which 
God,  in  His  mercy,  afforded  them  even  in  the  desert, 
A  glance  at  the  map  will  show  that  it  is  not  a  long 
journey  from  the  last  stopping-place  to  Hazeroth.  It 
was  downhill  from  the  high  valleys  before  Mount  Sinai, 
and  it  was  considerably  nearer  the  Gulf  of  AL\ar\3, 
whose  waters  are  still  bordered  with  luxuriant  foliage. 
The  mountains  to  the  westward  would  catch  the  clouds 
arising  from  the  gulf,  and  frequent,  if  not  copious,  rain- 
falls would  cause  the  grass  to  grow.  Every  natural 
feature  of  the  valley  running  down  to  the  gulf,  broad- 
ening as  it  runs,  conforms  to  the  hints  we  have  in  the 
passage  above  referred  to.  The  prevailing  winds,  also, 
81 


82  SABBATH-DAY  JOURNEYS 

are  from  the  northeast,  blowing  from  the  wide  reaches 
of  the  land  of  Moab,  and,  as  there  are  no  mountains 
to  the  eastward  of  the  gulf,  these  winds  would  bear 
the  moisture  straight  into  the  valley  of  Hazeroth  to  be 
condensed  into  rain  against  the  western  hills.  It  was 
an  oasis  in  their  hard  journey.  Amalek  had  been  dis- 
comfited, and  from  the  other  desert  tribes  they  were 
guarded  on  the  one  side  by  the  mountains  and  on  the 
other  by  the  gulf.  With  the  Midianites,  through  whose 
country  they  were  now  marching,  they  were  at  peace 
because  of  the  marriage  of  Moses  to  the  daughter  of 
the  priest  of  Midian,  the  wise  and  kindly  Jethro. 

Ah,  but  this  beautiful  spot  witnessed  sad  events! 
Encouraged  to  false  pride  by  the  security  and  plenty, 
the  people  began  to  think  they  could  do  without  God. 
Even  "  Miriam  and  Aaron  spake  against  Moses " 
(Num.  xii.  i),  and  the  righteous  judgment  of  God  was 
again  called  forth.  Read  the  twelfth  chapter  of  Num- 
bers very  carefully  to  see  how  ease  and  plenty  are  apt 
to  lead  us  into  sin.  "  Hazeroth  "  means  literally  "  a  divi- 
sion "  so  great  as  to  cause  trembling;  and  to  this  day 
we  cannot  read  the  account  of  what  transpired  there 
without  being  filled  with  fear  because  of  the  preva- 
lence of  sin  in  the  world  and  its  sure  punishment. 

Our  lesson  to-day  is,  therefore,  for  the  favored,  the 
rich,  the  distinguished — those  who  are  at  ease,  whether 
in  the  world  or  in  Zion.  The  thrilling  commentary  on 
our  lesson  is  found  in  the  words  of  Christ :  "How 
hardly  shall  they  that  have  riches  enter  into  the  king- 
dom of  God!"     (Mark  X.  23.) 

At  this  station  we  learn  : 

I.  How  inuch  evil  the  tongue  can  do. 


HAZEROTH  83 

The  whole  matter  was  a  family  dispute,  and  every 
one  knows  how  bitter  such  a  thing  usually  becomes. 
Miriam  and  Aaron  began  to  whisper  tales  derogatory 
to  the  wife  of  Moses  (Num.  xii.  i,  2).  How  many  of 
the  defections  of  the  Israelites  grew  out  of  an  unwise 
use  of  the  tongue!  Almost  always  one  can  detect  in 
the  nan-ative  the  distant  murmuring  of  discontented 
voices  before  there  is  audible  and  open  outbreak.  One 
of  the  most  pithy  and  striking  passages  in  the  whole 
Bible  is  that  in  which  St.  James  describes  the  evil  the 
tongue  may  cause  (James  iii.  1-13).  And  at  Haze- 
roth  we  are  also  shown  that  envy  is  the  real  gall  in 
most  of  the  bitterness  of  the  tongue  (Num.  xii.  2;  cf. 
James  iii.  14-18).  All  the  possessions  of  Haman,  all 
the  faithful  love  of  Zeresh,  all  the  kindliness  of  his 
friends,  the  glory  of  his  riches,  the  multitude  of  his 
children,  the  promotion  of  the  king,  and  the  invitations 
of  the  queen — all  were  rendered  worthless  by  envy  "  so 
long  as  he  saw  Mordecai  the  Jew  sitting  at  the  king's 
gate  "  (Esth.  v.  10-13). 

2 .  Hoiu  wrong  it  is  to  disregard  the  teachings  of  the 
Bible. 

God  came  down  and  "spake  suddenly  "  to  the  talk- 
ers of  malice  (Num.  xii.  4).  He  tells  them  with  what 
sacredness  His  prophets  are  invested,  and  He  talks 
plainly  of  the  respect  all  men  owe  to  them.  Notice 
that  it  is  in  this  connection  that  the  statement  is  made 
that  Moses  was  "  very  meek,  above  all  the  men  which 
were  on  the  face  of  the  earth."  Observe  also  the  dis- 
tinction God  puts  between  Moses,  with  whom  "  He 
spake  mouth  to  mouth,"  and  an  ordinary  prophet,  to 
whom  truth  was  revealed  "in   dark  speeches."     Oh, 


84  Sy^BBy^ TH-DA  Y  JOURNH  YS 

there  is  a  blessed  nearness  to  God  through  the  Spirit 
into  which  we  may  all  come  by  meekness  of  disposition 
and  absolute  surrender  to  the  truth!  God  speaks  to 
us  "  face  to  face  "  in  the  Bible,  and  we  should  be  afraid 
to  speak  against  the  Word  (Num.  xii.  8).  How  sad  it 
is  to  see  Christians  questioning  the  Scriptures,  or  mak- 
ing their  holy  teachings  a  theme  of  ridicule  or  jest.  We 
would  do  well  to  study  such  passages  as  the  following, 
and  to  notice  the  sacredness  of  the  Bible  implied  in 
them  :  Psalm  cxix.  i8,  8i,  82  ;  Revelation  i.  3,  xxii.  19. 

3.  How  much  evil  one  Christian  may  do. 

The  whole  company  had  to  wait  until  Miriam  was 
restored  from  her  leprosy  (Num.  xii.  15) ;  and  may  not 
a  whole  church  be  compelled  to  wait  upon  one  thought- 
less or  sinful  Christian?  Oh,  it  is  a  fearful  thing  to  be 
the  Achan  of  a  camp !  When  the  question  arises  as  to 
who  is  to  betray  the  Lord  by  coldness  or  sinfulness,  we 
ought  each  to  take  up  the  sorrowful  question  of  the 
disciples  :  "  Lord,  is  it  I  ?  "  Timely  self-examination 
may  help  us  to  avoid  a  sin  which  much  and  bitter  re- 
pentance will  not  set  right  again.  Notice  that  "doing 
foolishly  "  (verse  1 1)  is  often  quite  as  bad  as  that  which 
we  call  flagrant  sinning.  See  how  Moses  prays,  and 
yet  how  God  uses  both  divine  wisdom  and  infinite  ten- 
derness in  answering.  The  relations  between  these  three 
human  beings,  members  of  one  household,  so  clearly 
brought  out  in  this  chapter  and  so  wisely  arranged  by 
the  tender  Father  over  all,  may  well  be  a  picture  for 
careful  study  in  modern  homes. 


XV 


RITHMAH 


We  come  now  to  a  number  of  stations  which  are 
catalogued  in  the  thirty-third  chapter  of  Numbers,  but 
are  not  mentioned  elsewhere  in  the  Bible.  Neither 
the  Sinaitic  Survey  Party  nor  any  individual  traveler 
has  been  able  to  identify  them.  Ezion-gaber  (Num. 
xxxiii.  35)  has  been  located,  as  may  be  seen  by  a  glance 
at  the  map  of  the  Sinaitic  peninsula ;  but  there  are  sev- 
enteen stations  recorded  between  Hazeroth  and  Ezion- 
gaber  of  which  we  know  nothing.  The  probabilities 
are  that  these  were  all  in  the  wilderness  of  Paran,  into 
which  the  Israelites  entered  as  soon  as  Miriam  had 
recovered  of  her  leprosy  (Num.  xii.  16). 

Rithmah  may  have  been  the  place  from  which  the 
spies  were  sent  out  to  "  search  the  land  of  Canaan  " 
(Num.  xiii.  2).  Then  during  the  forty  days  occupied 
by  the  search  the  Israelites  may  have  journeyed  to 
Rimmon-parez  and  some  other  stations.  It  is  said  in 
Numbers  xiii.  26  that  the  spies  brought  back  their  re- 
port to  "  Kadesh  " ;  but  this  could  hardly  be  the  place 
called  Kadesh-barnea.  It  means  probably  the  whole 
district  of  Paran,  and  in  this  Rithmah  was  situated. 

At  all  events,  it  will  be  best  for  us  to  consider  here 
85 


86  SABBATH-DAY  JOURNEYS 

the  whole  story  of  the  spies  and  their  report.  There 
were  twelve  of  them  altogether.  How  they  were 
chosen,  who  they  were,  what  they  saw,  and  what  re- 
port they  made  we  have  graphically  described  in  the 
thirteenth  and  fourteenth  chapters  of  Numbers,  Ten 
of  them  discouraged  the  people  with  a  dismal  report  of 
the  giants  of  Anak  and  the  warriors  among  the  tribes 
of  Canaan.  Only  two,  Caleb  and  Joshua,  encouraged 
the  Israelites  to  advance.  With  startling  effect  is  the 
difference  between  the  fearful  and  trustful  brought  out 
in  these  counter-reports.  The  unbelieving  ten  said, 
"  The  people  be  strong  that  dwell  in  the  land,  and  the 
cities  are  walled,  and  very  great :  and  moreover  we  saw 
the  children  of  Anak  there."  We  can  almost  hear 
them  catch  their  breath  with  fright  as  they  recount 
these  particulars.  And  then,  with  disjointed  haste, 
they  go  on  to  say,  "  The  Amalekites  dwell  in  the  land 
of  the  south :  and  the  Hittites,  and  the  Jebusites,  and 
the  Amorites,  dwell  in  the  mountains :  and  the  Ca- 
naanites  dwell  by  the  sea,  and  by  the  coast  of  Jordan." 
These  were  hard  and  unfamiliar  names  to  the  people, 
and  no  wonder  that  the  timid  report  filled  them  with 
affright.  On  the  other  hand,  hear  the  strong  words  of 
the  noble  two :  "  Let  us  go  up  at  once,  and  possess  it ; 
for  we  are  well  able  to  overcome  it ;  .  •.  .  neither  fear 
ye  the  people  of  the  land ;  for  they  are  bread  for  us : 
their  defense  is  departed  from  them,  and  the  Lord  is 
with  us."  Here  we  have  the  exact  difference  between 
the  useless  and  the  useful  men  of  to-day — the  one  being 
timid  and  unbelieving  and  the  other  faithful  and  strong. 
The  meaning  of  the  word  "  Rithmah  "  is  "  the  place 
of  bonds,"  and  in  view  of  the  discussion   that   took 


RITHMAH  87 

place  there  it  is  very  expressive ;  for  there  the  people 
fell  into  the  bondage  of  unbelief.  In  this  light  how 
full  of  meaning  is  the  apostle's  injunction  in  Galatians 
V.  I !  Some  Hebrew  scholars  say  that  "  Rithmah  " 
means  "the  place  of  junipers,"  because  here  the  mis- 
chievous tongues  of  the  ten  spies  brought  the  evil  re- 
port, and  were  hence  like  the  "  coals  of  juniper,"  which 
burn  extremely  (Ps.  cxx.  4). 

The  lessons  for  us  at  this  station  are : 

1.  The  fear  of  men  brings  bondage. 

The  Israelites  failed  because  they  had  regard  for  the 
giants  of  Anak.  Many  a  man  fails  because  he  does 
not  realize  that  God  is  greater  than  man.  Pilate 
feared  men.  They  said  to  him,  "  You  are  not  Caesar's 
friend."  That  decided  him  to  crucify  the  Lord  of  the 
whole  earth.     Thus  he  came  into  the  bondage  of  sin. 

2.  Faifh  in  God  brings  success. 

Let  us  who  have  read  of  Israel's  failure  avoid  the 
cause  of  it.  Let  us  trust  in  God,  and  fear  not.  Then 
we  may  go  forward  to  a  grand  success. 

3.  IVe  have  two  special  e  neon  rage  rs. 

The  Israelites  had  two  encouragers,  Joshua  and 
Caleb.  Now  Joshua  is  the  same  name  as  Jesus,  and 
the  literal  meaning  of  the  name  "Caleb"  is  "a  good 
heart."  May  we  not  say,  therefore,  that  the  Christian 
has  two  encouragers  to  advance,  Jesus  (Matt.  x.  26, 
28;  Luke  viii.  50,  xii.  32;  Acts  xxvii.  24;  Rev.  i.  17) 
and  a  good  heart  (2  Cor.  vii.  i  ;  Tit.  ii.  13,  14)? 

With  Jesus  and  a  good  heart  the  conquest  of  our 
spiritual  possessions  becomes  an  easy  matter.  How 
sweetly  does  the  Master  point  out  to  us  the  secret  of 
our  strength :  "  He  that  abideth  in  Me,  and  I  in  him, 


S8  SABBATH-DAY  JOURNEYS 

the  same  bringeth  forth  mnch  fruit ;  for  without  Me 
ye  can  do  nothing"!     (John  xv.  5.) 

4.  Sifi  in  general  and  in  particular  brings  bondage. 
The  whole  hfe  of  Israel  in  Egypt  illustrates  this. 

Eleven  times  Moses  speaks  of  Egypt  as  "  the  house  of 
bondage."  The  thought  is  carried  bodily  into  the  New 
Testament.  He  who  serves  sin  becomes  the  slave  of 
sin,  whether  it  be  sin  in  general  or  some  particular  sin. 
(See  John  viii.  34;  Rom.  vi.  16;  Tit.  iii.  3:  "Serving 
divers  lusts  and  pleasures  "—the  slave  and  drudge 
of  many  masters;  2  Pet.  ii.  19  :  "The  servants  of  cor- 
ruption.") 

5.  Man  sells  himself  into  bondage. 

The  saddest  thing  of  all  is  that  a  man  may  sell 
himself  into  slavery  to  sin ;  indeed,  he  must  do  this  if 
he  come  into  bondage  at  all,  for  no  one  can  impose 
captivity  upon  him  but  himself.  Ahab  did  this.  (See 
I  Kings  xxi.  20.)  Israel  did  this.  (See  2  Kings  xvii. 
17  ;  Isa.  1.  I.     See  also  E.om.  vii.  23.) 

In  times  past  many  nations  have  been  disgraced 
by  their  customs  of  slavery ;  and,  indeed,  in  our  own 
times  it  is  impossible  quite  to  stamp  out  the  dreadful 
slave-trade  on  the  coasts  of  Africa.  Kings  and  coun- 
selors, empires  and  repubhcs,  have  countenanced  the 
bondage  of  lower  races  of  men  and  innocent  women 
and  children.  It  is  a  distressing  picture.  But  how 
much  more  distressing  when  men  and  women  deliber- 
ately sell  themselves  into  the  power  of  Satan,  the  re- 
lendess  overseer  and  taskmaster! 

Flee,  then,  dear  soul,  to  Jesus,  who  will  make  you 
free  indeed!  (John  viii.  36.)  The  prophecy  concern- 
ing Him  was  that  He  should  be  anointed  to  give  lib- 


RITHMAH  89 

erty  to  the  captives  (Isa.  Ixi.  i).  And,  more  than  this, 
—  as  it  was  the  custom  in  the  old  days  to  burn  out  the 
eyes  of  slaves  and  captives, — it  is  even  said  that  Jesus 
will  restore  sight  to  such  as  have  been  blinded  thus  by 
sin.  (See  Luke  iv.  1 8.)  Glorious  thought!  Oh,  that 
we  may,  through  Christ  and  the  power  of  the  Spirit, 
"  awake  ourselves  out  of  the  snare  of  the  devil,  having 
been  taken  alive  by  him  at  his  will"!  (2  Tim,  ii.  26, 
marg.) 


XVI 


RIMMON-PAREZ 


This  is  one  of  the  most  interesting  stations  in  all  the 
course  of  Israel  to  the  Promised  Land.  It  is  another 
of  the  mimarked  stations  in  the  province  of  Kadesh.  It 
seems  probable  that  while  they  were  encamped  here 
God  solemnly  declared  that,  because  of  their  unbelief, 
they  should  all  perish  in  the  wilderness,  with  the  ex- 
ception of  Joshua  and  Caleb.  They  had  believed  the 
report  of  the  timid  spies,  and  now,  in  spite  of  the  ear- 
nest prayer  of  Moses,  their  carcasses  should  all  be 
*'  wasted  in  the  wilderness."  All  this  is  described  with 
wonderful  vividness  in  Numbers  xiv.  and  Deuteronomy 
i.  41-46.  Now  what  would  we  expect  to  be  the  effect 
of  this  declaration  upon  the  Israelites?  Surely  they 
will  repent  of  their  sins  and  be  plunged  into  the  most 
sincere  humiliation ;  they  will  bewail  their  unbelief 
and  cry  unto  God  for  help.  But  nothing  of  this  kind 
occurs.  On  the  contrary,  the  people  became  exceed- 
ingly presumptuous,  and  formed  the  resolution  to  go 
out  in  their  own  strength  against  the  Amorites.  How 
ingular  is  their  conduct!  At  Rithmah  we  find  them 
murmuring  because  God  was  proposing  to  lead  them 
up  against  the  Canaanites.  They  actually  incurred  the 
90 


RlMMOK'P.mEZ  91 

divine  wrath  by  their  fear  when  God  was  ready  to  sup- 
port them.  Here  we  find  them  ready  to  undertake  in 
their  own  strength  a  perilous  and  presumptuous  cam- 
paign. What  a  faithful  picture  is  this  of  the  human 
heart!  Man  will  undertake  to  do  anything,  even  to 
the  saving  of  his  soul,  in  his  own  name ;  but  he  will 
fear  to  enter  upon  a  safe  and  joyous  religious  life,  with 
God  for  his  guide  and  strength. 

The  Israelites  went  out  in  their  own  strength  against 
the  Amorites  and  the  Amalekites,  and,  rushing  up  the  hill 
upon  which  their  enemies  were  encamped,  they  began 
the  attack  with  inconsiderate  haste.  God  was  not  with 
them,  and  of  course  they  were  overcome.  They  were 
driven  back  as  far  as  Hormah,  which  signifies  "de- 
struction," and  then  they  returned  disconsolately  to 
their  camp  at  Rimmon-parez.  It  was  from  this  cir- 
cumstance that  this  camp  received  its  name.  "  Rim- 
mon-parez "  means  literally  "tribulation  because  of 
elevation."  They  were  afflicted  and  smitten  because 
of  the  lifting  up  of  their  pride  and  self-confidence. 
"  Pride  goeth  before  destruction,  and  a  haughty  spirit 
before  a  fall"  (Prov.  xvi.  i8).  Notice  the  ^earful  in- 
dictment brought  by  the  author  of  Proverbs  against 
pride  (viii.  13,  xi.  2,  xiii.  10,  xiv.  3,  xxi.  24,  xxix.  23). 

The  destruction  which  is  indicated  in  the  word 
"  Parez  "  is  often  represented  in  Scripture  under  the 
figure  of  a  "breach  "  made  in  the  walls  of  a  city  in  the 
day  of  battle,  or  in  the  bank  of  a  river  by  the  fierce 
current.  Two  places  we  know  of  were  named  from 
circumstances  which  remind  us  of  the  desert  station 
we  are  now  considering.  In  i  Chronicles  xiii.  10,  11, 
we  read  that  Uzza  "  put  his  hand  to  the  ark,"  and  God 


02  S/iBB/1  TH-DA  Y  JOUKNE  YS 

smote  him,  "  wherefore  that  place  is  called  Perez-uzza 
to  this  day."  The  margin  tells  us  that  this  name 
means  "  the  breach  "  or  destruction  of  Uzza,  and  it  is 
the  same  Hebrew  word  that  we  have  in  our  study  to- 
day. The  second  example  we  find  in  i  Chronicles 
xiv.  II,  where  a  place  called  Baal-perazim  is  men- 
tioned, so  named  because  David  said,  "  God  hath 
broken  in  upon  mine  enemies  by  mine  hand  like  the 
breaking  forth  of  waters."  The  margin  translates  this 
for  us,  "  a  place  of  breaches."  The  Hebrew  word 
also  occurs  in  Genesis  xxxviii.  29;  Judges  xxi.  15;  2 
Samuel  v.  20;  i  Kings  xi.  27;  Nehemiah  vi.  i;  Job 
xvi.  14 ;  Isaiah  xxx.  13  ;  Amos  iv.  3  ;  and  several  other 
passages  of  the  Old  Testament. 

At  this  station  we  may  learn  the  following  lessons : 
I .    Hoiv  sudden  the  change  from  discouragement  to 
presumption. 

The  Christian  must  be  conscious  frequently  of  pass- 
ing from  Rithmah  to  Rimmon-parez— from  discour- 
agement to  undue  self-reliance.  Human  nature  sw'ings 
in  a  pendulum  course,  and  we  must  expect  as  extreme 
changes  as  this  station  of  Israel  witnessed.  The  pic- 
tiu-e  in  the  fourteenth  chapter  of  Numbers  is  true  to 
hfe.  Moses  told  the  Lord's  sayings  to  the  people 
(verse  39).  Clearly  was  it  pointed  out  that  for  forty 
years  they  should  wander  about  the  desert  until  all 
were  dead,  save  only  the  two  faithful  spies,  Caleb  and 
Joshua,  and  the  feeble  httle  children  (verse  31).  No- 
tice how  God  includes  the  children,  for  the  very  reason 
that  the  unbelieving  Israelites  had  made  them  an  ex- 
cuse for  murmuring.  "  Our  children  will  perish  before 
the  great  giants  of  the  land,"  the  people  had  cried. 


RIMMON-PAREZ  93 

God  says,  "  I  will  i)rove  My  power  to  you  by  bringing 
your  children  to  Canaan,  — these  very  little  ones  you 
seem  to  be  so  timid  of, —while  you  yourselves  shall 
die  in  the  wilderness."  Then  the  people  "mourned 
greatly "  (verse  39).  And  on  the  very  top  of  this 
mourning  they  get  up  and  defy  Moses  and  the  Lord ! 
"  They  presumed  to  go  up  unto  the  hilltop  "  to  fight 
(verse  44).  It  seems  an  incredible  mutation  of  char- 
acter, and  yet  it  is  perfecdy  true  to  human  nature. 

Two  New  Testament  churches  are  distinguished  for 
their  pride  and  presumption — Laodicea  (Rev.  iii.  17) 
and  Corinth.  It  is  worth  remembering  that  the  word 
"  boasting "  and  its  derivatives  occur  twenty-nine 
times  in  2  Corinthians,  and  only  twenty-six  times  in 
all  the  rest  of  St.  Paul's  episUes.  See,  also,  how  two 
other  apostles  speak  of  the  matter— St.  James  (iv.  6) 
and  St.  Peter  (i  Pet.  v.  6).  "Keep  back  Thy  servant 
also  from  presumptuous  sins"  (Ps.  xix.  13)  is  a  prayer 
that  will  never  be  outworn. 

2.  //  is  dangerous  fighting  against  sin  without  God's 
aid. 

Only  dismal  defeat  can  be  expected.  The  literal 
meaning  of  the  word  "  Amalekites "  is  "  hidden  lo- 
custs," and  of  "Canaanite"  is  "a  trading  or  worldly 
spirit."  In  like  manner,  secret  sins  and  worldHness 
are  the  principal  things  that  the  Christian  needs  to 
combat.  And  as  Israel  could  by  no  means  prevail 
against  these  without  God's  aid,  no  more  can  we  con- 
quer in  life's  temptations  without  divine  assistance. 
See  what  a  perfect  summation  of  a  Rimmon-parez 
experience  in  the  inner  life  we  have  in  i  Peter  v.  5  : 
"  God  resisteth  the  proud  [setteth  Himself  in  batde 


94  SABBATH-DAY  JOURNEYS 

array  against  this  type  of  character],  and  giveth  grace 
to  the  humble."  And  this  grace  brings  with  it  victory. 
Let  us  not  forget  the  wise  direction  of  the  apostle  who 
had  tried  fighting  alone,  and  had  also  tested  the  armor 
of  God  (Eph.  vi.  13). 

3.  We  must  attempt  ?iothi?ig  without  Moses  a?id  the 
ark— the  hiw  a?id  the  gospel. 

We  are  to  take  a  remembrance  of  the  terrors  of  the 
law  and  the  restraints  of  the  gospel  with  us  into  all  our 
pleasures  and  all  our  dangers.  We  must  put  on  the 
Lord  Jesus,  our  armor  of  light,  and  take  Moses  and 
the  ark  with  us  in  all  our  conflicts,  and  then  we  shall 
conquer.  In  this  connection  study  Exodus  xxxiii.  1 5  ; 
2  Corinthians  xii.  10;  Philippians  iv.  13. 

The  ancient  Egyptians  carried  the  mummies  of  their 
dead  ancestors  to  their  feasts,  in  order  that  they  might 
remember  death  in  the  midst  of  joys  and  rejoicings. 
So  should  we  carry  with  us  at  all  times  a  remembrance 
of  the  dispensation  of  Moses.  Yet  we  should  not  be 
saddened  by  it.  Christ  hath  fulfilled  the  law  for  us.  In 
Him  we  have  perfect  and  constant  victory.  The  law 
should  ever  be  present  in  our  consciousness,  not  as  a 
threatening  taskmaster,  but  as  a  tender  pedagogue  "  to 
lead  us  to  Christ." 


XVII 


LIBNAH 


Soon  after  leaving  Rimmon-parez  Israel  came  to 
Libnah.  A  casual  reading  of  the  Bible  might  not  give 
us  any  idea  of  the  spiritual  significance  of  this  short 
journey.  When  we  give  attention  to  the  narrative, 
however,  and  take  into  account  the  meaning  of  these 
stations,  we  see  how  all  these  things  were  written  for 
our  admonition.  "  Libnah  "  means  literally  "  white- 
ness "  or  *'  frankincense,"  and  the  root  from  which  the 
word  comes  is  often  used  in  the  Bible  for  "purity"  and 
"prayer."  Whiteness  is  the  type  of  purity,  as  frankin- 
cense is  of  prayer.  Remembering,  then,  that  Rimmon- 
parez,  the  last  station  at  which  Israel  stopped,  means 
"  tribulation,"  we  see  the  spiritual  meaning  of  the  nar- 
rative. For  surely  the  sorrows  of  tribulation  lead  the 
Christian  on  to  purity  of  heart,  and  induce  a  frame  of 
mind  of  which  prayer  is  the  only  satisfactory  and  sat- 
isfying expression. 

To  justify  this  interpretation,  as  well  as  to  encourage 
our  hearts,  let  us  take  a  few  passages  of  the  Bible : 

I.  /;/  regard  to  whiteness^  or ptirity. 

There  are  many  texts  that  might  be  quoted  in  which 

the  root  from  which  the  word  "  Libnah  "  comes  is  used 

to  express  that  moral  whiteness,  or  purity;  for  which 

the  true  child  of  God  longs.     As  examples,  look  at 

95 


96  SABBA TH-DA  Y  JOURNE YS 

Ecclesiastes  ix.  8  :  "Let  tliy  garments  be  always  white  ; 
and  let  thy  head  lack  no  ointment ;  "  Psalm  li.  7  : 
"Wash  me,  and  I  shall  be  whiter  than  snow;"  Isaiah 
i.  18:  "Though  yom-  sins  be  as  scarlet,  they  shall  be 
as  white  as  snow;"  Daniel  xi.  35  :  "Some  of  them  of 
understanding  shall  fall,  to  try  them,  and  to  purge,  and 
to  make  them  white;"  and  Daniel  xii.  10:  "Many 
shall  be  purified,  and  made  white,  and  tried."  How 
rich  and  beautiful  are  these  passages,  as  showing  how 
the  real  idea  of  Libnah  is  that  station  in  our  journey 
heavenward  when  past  tribulations  lead  us  to  desire 
purity  of  soul!  Many  other  parts  of  God's  Word 
might  be  appealed  to  to  afford  us  the  same  lessons. 
When  Paul  was  in  danger  of  being  lifted  up  wath 
pride,  as  Israel  was  at  Rimmon-parez,  God  gave  him 
"  a  thorn  in  the  flesh,  the  messenger  of  Satan  to  buffet  " 
him  (2  Cor.  xii,  7-10).  So  he  became  ready  to  confess 
(Heb.  xii.  10)  that  God's  "chastisements  are  for  our 
profit,  that  we  may  be  partakers  of  His  holiness." 

Whiteness  of  garment  is  really  an  orientalism  when 
used  to  typify  the  purity  of  character  coming  from 
affliction,  but  it  is  one  that  every  one  can  understand. 
A  child  catches  the  meaning  of  Revelation  vii.  13-15  : 
"What  are  these  which  are  arrayed  in  white  robes? 
.  .  .  These  are  they  which  came  out  of  great  tribula- 
tion, and  have  washed  their  robes,  and  made  them  white 
in  the  blood  of  the  Lamb.  Therefore  are  they  before 
the  throne."  Distinctly  is  it  said  in  Revelation  xix.  8 : 
"The  fine  linen  is  the  righteousness  ["the  righteous 
acts,"  R.  v.]  of  the  saints."  And  then  let  us  remem- 
ber the  blessed  promise  of  the  Master:  "They  shall 
walk  with  Me  in  white  "  (Rev.  iii.  4).    In  oriental  lands 


LIBNAH  97 

you  may  still  see  a  host  surrounded  by  his  guests,  all 
clothed  in  white  garments,  walking  together  through 
the  banqueting-halls,  or  along  the  avenues  under  the 
trees  out  in  the  park.  So  Christ  promises  to  be  our 
Host;  nay,  more  blessedly  still,  our  Bridegroom!  He 
will  lead  us  and  converse  with  us,  and  everything  in 
the  mansions  of  eternity  belonging  to  Him  shall  be 
freely  placed  at  our  disposal. 

2.  ///  regard  to  frankincense,  or  prayer. 

Tribulation  also  drives  us  to  our  knees.  It  may  be 
interesting  and  instructive  to  study  the  following  pas- 
sages, in  all  of  which  the  Hebrew  root  from  which 
"  Libnah  "  comes  is  used  in  the  sense  of  frankincense 
and  prayer:  Exodus  xxx.  30,  34,  35  :  Aaron  was  to  be 
anointed  with  frankincense  in  order  that  he  might  be 
an  accepted  intercessor  for  the  people ;  Leviticus  ii.  i  ; 
Isaiah  xliii.  23,  Ix.  6.  Frankincense  was  one  of  the 
main  ingredients  of  the  incense  offered  upon  the  altar, 
and  hence  it  is  constantly  used  as  a  type  of  prayer. 
(See  Ps.  cxli.  2  ;  Rev.  v.  8.)  And  it  is  interesting  to 
notice  that,  as  the  incense  was  to  be  offered  daily 
upon  the  golden  altar  (Exod.  xxx.  7),  so  is  prayer  to 
be  repeated  daily,  nay,  hourly,  and  in  all  parts  of  the 
world  (i  Tim.  ii.  8). 

There  is  a  beautiful  verse  in  Isaiah  (xxvi.  16)  which 
exactly  expresses  the  Christian's  thoughts  and  desires 
when  at  Libnah  on  his  way  to  heaven :  "  Lord,  in 
trouble  have  they  visited  Thee,  they  poured  out  a 
prayer  when  Thy  chastening  was  upon  them."  And 
two  verses  in  the  Song  of  Solomon  may  be  studied 
with  profit  (iii.  6,  iv.  6) :  "  Who  is  this  that  cometh  out 
of  the  wilderness  like  pillars  of  smoke,  perfumed  with 


9  8  SABBA  TH-DA  Y  JO  URNE  YS 

myrrh  and  frankincense,  with  all  powders  of  the  mer- 
chant? "  "  Until  the  day  break,  and  the  shadows  flee 
away,  I  will  get  me  to  the  mountain  of  myrrh,  and  to 
the  hill  of  frankincense."  In  both  of  these  verses  we 
are  to  remember  that  myrrh  is  a  type  of  bruising  or 
tribulation  and  that  frankincense  is  ever  a  type  of 
prayer,  and  then  the  meaning  is  plain.  Here  in  sub- 
lime figure  we  have  the  word  "  Libnah  "  used  to  show 
how  the  truly  devout  soul  flies  to  prayer  when  tribula- 
tion has  come  upon  it. 

There  is  no  frankincense  sweeter  to  the  parent  than 
the  pleading  breath  of  his  loving  child.  The  child  is 
in  trouble,  is  ill,  or  feels  lonely  or  disappointed.  Then 
it  clambers  up  into  the  parent's  lap  and  breathes  its 
wish  against  the  parent's  cheek.  Is  there  any  sweeter 
odor  than  that?  Poets  talk  of  the  "kine's  breath" 
that  has  been  fed  upon  pure  grass  and  lovely  flowers ; 
but  the  father  or  mother  who  has  established  sympa- 
thetic relations  with  the  child  knows  something  more 
mellow  and  softly  odorous  than  the  kine's  breath. 

Now  God  uses  the  sweetness  of  a  child's  soft  breath 
to  typify  that  loving  prayer  in  which  He  delights. 
Turn  to  Isaiah  xxvi.  i6:  "Lord,  in  trouble  have  they 
visited  Thee,  they  poured  out  a  prayer  [a  whisper  or 
"  secret  speech,"  as  in  marg.]  when  Thy  chastening  was 
upon  them."  The  figure  here  is  precisely  that  I  have 
suggested— a  troubled  or  lonely  child  clambering  up 
into  the  father's  lap  to  whisper  out  its  grief,  with  its 
kisses  upon  the  father's  cheek.  Turn  also  to  Lamen- 
tations iii.  56:  "Thou  hast  heard  my  voice:  hide  not 
Thine  ear  at  my  breathing,  at  my  cry."  Oh,  God  will 
never  hide  His  ear  to  such  frankincense  as  that! 


XVIII 


RISSAH 


It  must  have  been  dismal  business,  wandering 
around  in  the  wilderness  of  Paran,  now  that  the  Israel- 
ites knew  that  all  the  adults,  with  two  exceptions, 
were  to  die  without  entering  into  the  Promised  Land. 
When  there  is  no  prospect  of  reaching  anything  except 
a  grave  before  one,  life  is  by  no  means  rosy.  And  yet 
a  great  many  people  nowadays  seem  to  be  living  on 
no  higher  plane  than  this.  To  get  enough  manna  for 
the  day  and  to  be  comfortably  clothed  against  the 
storms  seem  to  fill  up  the  cup  of  their  ambition.  In 
this  hfe  only  they  have  hope,  and  really  they  "  are  of 
all  men  most  miserable."  No  citizenship  in  heaven ; 
no  sweet  homesickness  for  the  "land  of  far  distances  " 
(Isa.  xxxiii.  17,  marg.) ;  no  aspirations  for  release  from 
the  seen  and  temporal;  no  "blessed  hope,"  looking 
for  the  coming  of  the  Lord!  The  gloomy  drifting 
about  in  the  Kadesh  regions  of  the  wilderness  of  Paran 
is  a  sad  type  of  that  merely  worldly  life  which  termi- 
nates in  the  falling  of  the  carcasses  into  the  sand.  Ah, 
but  the  soul !  Yes,  that  shall  live ;  but  the  worldly 
ones  give  no  thought  to  that. 

Notice,  however,  that  God  was  merciful  even  when 
99 


1 00  SABBA  TH-DA  Y  JOURNE  YS 

His  judgments  were  most  literally  being  carried  out. 
We  may  safely  and  surely  judge  from  the  desert  sta- 
tions mentioned  about  this  time  that  God  began  to 
deal  in  a  very  special  manner  with  the  inner  life  of  the 
Israelites.  As  the  outward  things  became  hopeless, 
the  inner  hopefulness  began  to  dawn  and  continued  to 
increase.  As  the  people  could  not  come  into  the 
earthly  Canaan,  God  graciously  began  to  prepare 
them  for  entering  in  to  the  spiritual  Canaan  at  death. 
Even  in  Paran  He  gave  them  many  comforting 
glimpses  of  truth  and  many  sweet  evidences  of  His 
love.  As  their  outward  man  perished,  their  inward 
man  was  renewed  day  by  day  (2  Cor.  iv.  16).  One 
pleasing  example  of  this  dealing  we  have  before  us  in 
this  station. 

Removing  from  Libnah,  the  Israelites  came  to  Ris- 
sah  (Num.  xxxiii.  21),  and  this  is  one  of  the  most  im- 
portant and  significant  journeys  of  the  whole  desert 
course.  For  "  Rissah  "  means  literally  "  the  dropping 
of  dew."  The  word  is  constantly  used  in  the  Bible  to 
denote  refreshment  through  the  descent  of  God's  grace. 
And  remembering  that  "Libnah"  signified  "purity" 
and  "prayer,"  we  see  the  meaning  of  this  journey.  It 
shows  how  close  spiritual  refreshment  is  to  a  thorough 
purification  of  the  heart  through  prayer.  Let  the  faith- 
ful Christian  in  the  desert  of  this  world  lift  up  his  heart 
in  true  devotion,  and  the  dews  of  God's  grace  will  im- 
mediately descend  upon  it. 

I.  To  show  the  correctness  of  this  interpretation, 
turn  to  the  following  passages,  in  all  of  which  the  He- 
brew root  from  which  "  Rissah  "  comes  is  used  :  Song 
of  Solomon  v.  2  :  "  The  drops  of  the  night ;"  Amos  vi. 


RISSAH  101 

1 1,  marg. :  this  passage  gives  us  a  grand  scene ;  under 
God's  curse  the  stones  are  represented  as  dropping  out 
of  the  wall  like  drops  of  heavy  dew;  Ezekiel  xlvi.  14  : 
the  word  "temper"  here  is  literally  "moisten."  The 
oil  is  a  type  of  spiritual  blessings  descending  upon  the 
heart  when  the  head  is  anointed.  (See  also  Exod.  xxix. 
7  ;  cf.  verse  21  ;  Ps.  cxxxiii.  2,  3  ;  i  John  ii.  20.) 

2.  How  many  beautiful  passages  there  are  in  the 
Bible  promising  spiritual  refreshment!  It  comes  upon 
the  heart  as  quietly  as  the  dew  upon  the  flower.  It 
brings  a  divine  and  lasting  benefit.  See  how  these 
thoughts  are  brought  out  in  the  following  passages : 
Psalm  Ixxii.  6:  "Like  rain  upon  the  mown  grass;" 
Deuteronomy  xxxii.  2,3:  "  My  speech  shall  distil  as 
the  dew ;  "  Hosea  xiv.  5  :  '*  I  will  be  as  the  dew  unto 
Israel;"  Deuteronomy  xxxiii.  13,  28:  "Blessed  be  the 
Lord  .  .  .  for  the  dew.  .  .  .  His  heavens  shall  drop 
down  dew;"  Job  xxix.  19:  "The  dew  lay  all  night 
upon  my  branch;"  Isaiah  xxvi,  19:  "Thy  dew  is  as 
the  dew  of  herbs." 

Oh,  it  is  worth  something  to  have  the  refreshment  of 
God's  dews  descending  upon  the  tired,  suffering  soul! 

3.  But  there  is  a  more  specific  thought  still  in  this 
theme.  How  many  of  God's  saints  have  found  that 
a  blessed  Rissah  is  just  beyond  a  painful  Libnah! 
After  the  temptations  comes  the  ministering  of  the  an- 
gels (Matt.  iv.  11).  After  the  prayer  comes  the  sense 
of  peace.  Before  the  supplication  the  soul  may  be  as 
barren  as  the  land  of  Palestine  before  Elias  prayed ; 
but  the  heavens  are  sure  to  open  and  the  fruit  is  cer- 
tain to  appear  (James  v.  17,  18).  Even  our  Lord  felt 
the  need   of  prayer  and  experienced  the  blessedness 


102  SABBATH-DAY  JOURNEYS 

of  the  answer.  In  connection  with  fifteen  important 
events  in  the  hfe  of  Christ  we  find  Him  praying:  at 
His  baptism  (Luke  iii.  21,  22);  after  He  had  healed 
the  sick  (Mark  i.  35) ;  when  His  fame  spread  and  the 
muhitudes  came  to  hear  (Luke  v.  16) ;  when  His  ene- 
mies sought  to  destroy  Him,  and  before  appointing 
His  disciples  (Luke  vi.  2-12);  when  He  fed  the  five 
thousand  (Mark  viii.  6);  when  He  told  the  disciples 
He  must  be  rejected  and  slain  (Luke  ix.  18);  when 
He  was  transfigured  (Luke  ix.  28);  at  the  grave  of 
Lazarus  (John  xi.  41);  when  He  taught  the  disciples 
how  to  pray  (Luke  xi.  i) ;  when  His  soul  was  troubled 
(John  xii.  27) ;  when  about  to  leave  His  disciples  in  a 
world  of  tribulation  (John  xvii.) ;  in  the  garden  of  Geth- 
semane  (Matt.  xxvi.  t,^)  ;  at  the  institution  of  the  Last 
Supper  (Mark  xiv.  21-23);  for  His  murderers  (Luke 
xxiii.  34) ;  and  when  He  resigned  His  breath  to  the 
Father  (Luke  xxiii.  46).  The  apostles  had  the  same 
experiences  (Acts  iv.  31).  Oh,  if  we  are  lio  have  our 
churches  and  our  hearts  shaken  with  the  mighty  Spirit, 
it  must  be  through  prayer! 

There  is  a  beautiful  verse  in  John  (xvi.  24)  where 
our  Saviour  brings  out  the  precise  change  between  Lib- 
nah  and  Rissah :  "  Hitherto  have  ye  asked  nothing  in 
My  name :  as/^,  and  ye  shall  receive,  that  your  joy 
may  be  full."  The  longing  of  the  plant  is  answered 
by  the  descending  dew  filling  the  chalice  of  the  lily 
with  sparkling  moisture.  The  prayer  of  the  weary 
heart  is  answered  by  the  descending  joy  that  fills  to 
overflowing.  When  we  have  this  joy  we  cannot  but 
be  of  service. 

What  a  tender  and  loving  attitude  does  God  assume 


RISSAH  103 

at  Rissah,  where  the  hearts  of  the  Israehtes  were  par- 
ticularly dry  and  desert-like !  At  the  moment  of  their 
deepest  discouragement  He  causes  the  heavy  dews  of 
His  grace  to  distil  and  drop  into  their  souls.  Their 
extremity  becomes  God's  opportunity.  He  would 
woo  them  away  from  their  bitterness  and  rebellion  to 
perfect  trust  and  peace.  And  God  acts  upon  the  same 
principle  nowadays.  He  is  the  same  God  still.  Oh, 
let  us  open  our  deepest  hearts  to  the  drops  of  His  com- 
forting dews!  Dear  Lord,  moisten  my  dry  and  parched 
nature  in  every  part!  Make  it  sweet  and  bright  and 
cool.     Lead  me,  just  now,  to  Rissah! 


XIX 


KEHELATHAH 


"  And  they  journeyed  from  Rissah,  and  pitched  in 
Kehelathah"  (Num.  xxxiii.  22).  It  is  a  simple  record 
of  God's  Word,  bearing  upon  the  face  of  it  nothiug  to 
indicate  the  deep  spiritual  lessons  contained  in  the 
statement.  There  is  much  for  us,  however,  to  learn 
from  this  record.  The  divine  refreshment  and  sweet 
communion  with  God  that  the  people  of  Israel  enjoyed 
at  Rissah  led  them  on  to  a  desire  to  "  assemble  them- 
selves "  frequently  and  earnestly  for  worship.  For 
"  Kehelathah  "  means,  according  to  its  best  derivation 
from  the  Hebrew  root,  an  "  earnest  and  devout  assem- 
blage for  worship."  The  people,  having  once  tasted 
of  the  goodness  of  God,  craved  communion  with  Him. 
They  found  that  it  is  a  good  thing  to  be  in  the  pres- 
ence of  the  Father  of  grace  and  blessing,  and  came 
immediately  to  desire  a  frequent  enjoyment  of  the 
privilege.  Oh,  it  is  a  short  journey  from  Rissah  to 
Kehelathah!  When  once  the  godly  soul  has  fed  upon 
righteousness  it  learns  to  hunger  and  thirst  for  it.  As 
we  remember  this  we  see  the  meaning  of  Romans 
XV.  4.  The  detailed  description  of  the  experiences  of 
Israel  in  the  desert  is  designed  for  our  instruction,  "  that 
104 


KEHELATHAH  105 

we   through  patience  and  comfort  of  tlie  Scriptures 
might  have  the  hope." 

There  are  several  passages  in  the  Bible  in  which  the 
Hebrew  root  from  which  "  Kehelathah  "  comes  is  used 
in  the  sense  given  in  the  interpretation  above.  For 
example,  in  Leviticus  iv.  21  it  is  translated  "congrega- 
tion " ;  in  Joshua  xviii.  i  the  children  of  Israel  are  said 
to  "  assemble  together  "  at  Shiloh  to  set  up  the  taber- 
nacle. In  the  Twenty-second  Psalm  it  is  said  (verse 
22):  "In  the  midst  of  the  congregation  will  I  praise 
Thee,"  and  (verse  25)  "  My  praise  shall  be  of  Thee  in 
the  great  congregation."  In  Psalm  xl.  9  it  is  also 
used:  "I  have  preached  righteousness  in  the  great 
congregation;"  and  it  is  translated  in  the  following 
verse  with  the  same  word.  In  Psalm  cxlix.  i  we  find 
the  same  translation.  These  are  specimen  passages, 
showing  the  correctness  of  the  interpretation  of  the 
meaning  of  "  Kehelathah." 

But  the  form  of  the  word  which  we  have  in  "  Kehela- 
thah "  has  what  is  known  as  a  "  double  augmentation." 
Hebrew  scholars  will  detect  this  at  once.  The  rule  of 
the  Hebrew  augmentation  is,  "  The  increasing  of  the 
word  is  a  sign  of  the  signification  increased."  So  that 
the  name  of  this  station  imports  the  "frequent  and 
earnest  assembhng  "  of  the  people  to  wait  upon  God. 
It  was  not  a  mere  formal  gathering.  They  assembled 
not  for  a  perfunctory  service.  The  droppings  of  the 
dews  of  grace  upon  their  hearts  had  produced  a  soft- 
ening and  sanctifying  effect.  What  a  wonderful  pic- 
ture that  churchly  gathering  must  have  made !  Picture 
the  scene :  the  scantily  clad  hills  of  Paran  all  around, 
the  rude  tents  of  the  wandering  people  in  the  near 


1 0  G  SABBA  TH-  DA  Y  JO  URNE  YS 

background,  and  here  in  the  center,  clustered  around 
the  tabernacle,  the  devoutly  worshiping  assembly.  It 
reminds  one  of  the  modern  gathering  of  the  North- 
western Indians  on  the  plains  of  Dakota  to  hear  the 
gospel  or  to  engage  in  religious  discussions.  There 
are  the  same  nomadic  peoples,  the  same  rude  sur- 
roimdings,  the  same  bare  hills  and  plains,  the  same 
earnest  and  devout  hearts. 

Now  look  at  the  following  passages,  showing  the 
increase  of  faith  and  joy  that  every  devout  Christian 
attains  by  attending  the  worship  of  the  church  :  Isaiah 
xlv.  19  :  "I  said  not  unto  the  seed  of  Jacob,  Seek  ye 
Me  in  vain."  This  verse,  and,  indeed,  the  whole  pas- 
sage from  which  it  is  taken,  refer  directly  to  the  ex- 
periences of  the  children  of  Israel  that  we  have  been 
studying.  Matthew  xviii.  20:  "Where  two  or  three 
are  gathered."  This  is  Christ's  own  estimate  of  the 
value  of  religious  assemblages,  and  His  own  prom- 
ise of  blessing.  Look  also  at  Hebrews  iii.  13,  x. 
24,  25. 

A  very  profitable  study  of  the  eighth  chapter  of 
Nehemiah  may  also  be  made,  where  several  excellen- 
cies of  the  model  church  are  shown.  There  are  twelve 
of  these,  and  without  them  there  can  neither  be  a 
revival  nor  efficient  stated  work.  A  revival  really 
applies  to  the  church-members ;  the  results  of  a  revival 
may  be  larger  congregations  and  the  conversion  of 
sinners.  You  cannot  ge^  up  a  revival,  but  you  can  get 
one  dow7i  by  prayer  and  holy  living  (Ps.  Ixxxv.  6  ; 
Hab.  iii.  2).  The  twelve  things  about  the  model  or 
revived  church,  as  shown  in  Nehemiah  viii.,  are : 

I.    Unanimity  (verse    i).      This  is   very  necessary. 


K  EH  E  LATH  AH  107 

Even  the  children  came  to  this  divine  worship  (verse 
2).     (See  also  Jer.  1.  4,  5  ;  Acts  ii.  1.) 

2.  Interest  in  GocVs  Word  (verse  3).  Without  this 
there  can  be  no  revival  or  usefulness.  See  a  good  rep- 
utation to  have,  in  Daniel  vi.  5.    (See  also  John  v.  39.) 

3.  Support  of  the  minister's  hands  (verse  4).  A  great 
many  churches  are  ruined  by  the  senseless  criticism  in- 
dulged in  by  the  people  and  directed  against  the  pas- 
tors.    (Refer  again  to  Exod.  xvii.  8-12.) 

4.  Reverence  (verse  5).  This  seems  to  be  a  lost  art 
in  many  modern  churches.  The  old  people  sleep  and 
the  young  people  giggle.  It  was  not  so  at  Kehelathah 
or  in  Nehemiah's  revival.     (See  also  Heb.  xii.  28.) 

5.  Prayer  and  humiliation  (verse  6).  There  can  be 
no  model  church  without  these.  (See  Isa.  Ixii.  6, 
marg. ;  Zech.  iv.  6,  7  ;  Isa.  xxxii.  15-17-) 

6.  Lay  activity  (verse  7).  Whatever  we  may  think  of 
lay  preaching,  there  is  certain  lay  activity  which  no  pros- 
perous church  can  get  along  without.  (See  Matt.  iii. 
II,  xiii.  58.) 

7.  Faithful  preaching  of  the  JFord{yepeS).  This 
is  the  divinely  appointed  means  for  the  winning  of 
men  to  the  truth.     (See  i  Tim.  iv.  15,  16.) 

8.  Conviction  of  sin  as  a  result  (verse  9).  This 
comes  about  when  the  truth  of  the  Word  is  applied  to 
the  heart  and  conscience  by  the  Holy  Spirit.  (See 
Matt,  xxiii.  29.) 

9.  Christian  liberality  (verse  10).  This  is  always  an 
accompaniment  of  the  revival.  It  may  go  before  or 
it  may  follow  after  (Mai.  iii.  10  ;  Acts  iv.  37,  cf.  v.  14). 

10.  Joy  in  the  truth  (verse  12).  This  is  another  re- 
sult of  the  revival  in  a  church,  and  is  a  constant  bless- 


108  SABBATH-DAY  JOURNEYS 

ing  in  the  model  church.     (See  Isa,  xxv.  6 ;  Ps.  li.  12, 
13,  c.  2.) 

11.  Dedication  0/  se//  {verse  14).  Here  we  come 
again  to  the  hfe  of  separation,  the  Succoth  experience, 
which  we  considered  when  we  were  at  that  station. 
(Refer  again  to  Exod.  viii.  22,  23.) 

12.  Tra?ismissio}i  of  the  tidings  (verse  15).  When 
the  church  is  fully  aroused  this  always  occurs,  and 
what  we  know  as  home  missions  and  foreign  missions 
result.  Some  one  has  said  that  the  whole  of  Christian- 
ity lies  in  these  four  words:  admit,  submit,  commit, 
transmit.  And,  indeed,  to  admit  the  truth,  submit  to 
the  truth,  commit  one's  self  entirely  to  the  truth,  and 
then  transmit  the  truth,  would  be  ideal  Christian  char- 
acter and  life.  May  the  Holy  Spirit  bring  us  as  indi- 
viduals, and  the  churches  with  which  we  are  connected, 
to  this  standard!  (See  Hos.  vi.  1-3;  Rev.  xxii.  14, 
17  ;  Zech.  viii,  21.) 

There  is  real  danger  in  this  age  of  the  world  that 
the  essential  quietness  and  joy  of  nwrship  shall  disap- 
pear from  the  sanctuary.  The  eloquence  of  the 
preacher  and  the  artistic  elegance  of  the  choir  are 
made  too  prominent.  Worship  means  Hterally  "  worth- 
ship."  It  is  the  ascribing  of  worth  unto  God.  Its 
value  resides,  therefore,  in  personal  approach  to  God, 
personal  quietness  and  trust  in  Him,  personal  praise 
and  thought  of  Him.  This  seems  to  have  been  the 
frame  of  mind  the  people  were  in  when  stopping  at 
Kehelathah  and  when  worshiping  under  the  direction 
of  Nehemiah.  May  God  by  His  Spirit  enable  us  all, 
and  all  His  church,  to  realize  this  quiet  joy  in  worship! 


XX 


SHAPHER 


After  the  experiences  at  Kehelathah  the  Israelites 
took  their  journey  to  Mount  Shapher  and  pitched 
there  (Num.  xxxiii.  23).  At  the  former  station  they 
had  engaged  in  worship  of  God,  and  they  enjoyed  at 
Shapher  the  results  of  true  worship ;  for  "  Shapher " 
means  "  beauty  "  or  "  comeliness."  The  soul  of  the 
earnest  and  devout  Christian  becomes  beautified  under 
the  light  of  the  throne.  There  is  a  comeliness  of  heart 
and  life  that  sincere  worship  alone  can  give.  How 
precious,  then,  should  be  our  Sabbaths,  and  especially 
the  hours  that  are  spent  in  the  sanctuary!  "Put  ye 
on  the  Lord  Jesus  Christ "  refers  not  only  to  protec- 
tion, but  to  the  beauty  which  such  a  garment  imparts 
to  the  wearer. 

I ,    The  general  teachmg  of  this  station. 

In  order  to  grasp  the  force  of  the  name  given  to 
this  station  by  the  Israelites  in  their  gladsome  fervor 
let  us  look  at  the  following  passages,  in  all  of  which  is 
found  the  Hebrew  root  from  which  "  Shapher  "  comes  : 
Genesis  xlix.  21:"  Naphtali  is  a  hind  let  loose :  he 
giYQth.  goodly  words."  In  the  delight  of  a  worshipful 
spirit  Naphtali  dwells  at  Shapher  and  speaks  goodly 
109 


110  SABBA TH-DA Y  JOURNEYS 

or  beautiful  words  of  praise.  Psalm  xvi.  6 :  "  The 
lines  are  fallen  unto  me  in  pleasant  places  ;  yea,  I  have 
a  goodly  heritage."  The  psalmist  means  that  through 
the  maintenance  of  his  lot  by  the  kind  providence  of 
God  he  had  come  into  a  pleasant  or  beautiful  station. 
Job  xxvi.  13:  "By  His  Spirit  He  hath  garnished  jor 
"beautified  "]  the  heavens."  Daniel  iv.  2  :  "  I  thought 
it  ^^^^^/  [or  "it  seemed  a  seemly  or  beautiful  thing  to 
me "]  to  show  the  signs  and  wonders  that  the  high 
God  hath  wrought  tow^ard  me." 

2.  More  particular  teaching  of  this  station. 

The  Hebrew  word  is  also  applied  to  the  pleasant  or 
clear  sound  of  a  trumpet,  as  in  Exodus  xix.  16.  It  is 
supposed  by  scholars  that  to  this  St.  John  refers  when 
on  the  isle  of  Patmos  he  was  led  into  a  worshipful 
spirit  by  the  sound  of  the  clear  trumpet  (Rev.  i.  10, 
iv.  i).  When  we  truly  worship  God  He  talks  to  us  with 
such  clearness  and  persuasiveness  as  may  be  expressed 
by  trumpet-tones ;  He  leads  us  into  truth  and  inspires 
us  for  battle. 

3.  Comelmess  of  character  comes  through  exaltation 
of  thought  and  ivorship. 

It  is  to  be  observed  that  this  place  is  called  "  Mount 
Shapher."  It  was  a  place  of  exaltation  and  wide  pros- 
pects, teaching  us  that  true  worship  lifts  us  above  the 
external  and  sensible  objects  and  brings  us  into  a  re- 
gion of  calm  contemplation  and  vision.  We  are  then 
able  to  understand  the  disciples'  feeling  when  the 
Lord's  face  was  transfigured  before  them  on  the 
mount  (Matt,  xxvii.  1-4) ;  or  we  come  into  sympa- 
thy with  Moses  and  Aaron,  Nadab  and  Abihu,  with 
the  seventy  elders,  when  "  they  saw  the  God  of  Israel : 


SH.iriff:R  111 

and  there  was  under  His  feet  as  it  were  a  paved  work 
of  a  sapphire  stone,  and  as  it  were  the  body  of  heaven 
in  his  clearness  "  (Exod.  xxiv.  i-i  r).  In  both  of  these 
cases  the  exaltation  of  soul  resulted  from  sincere  wor- 
ship. The  psalmist  expresses  the  true  idea  of  Shapher 
when  he  exclaims,  "Worship  the  Lord  in  the  k\7i//y 
of  holiness"  (Ps.  xxix.  2). 

4.  ComeIi)icss  of  character  results  from  aloneness  with 
God. 

It  is  when  we  are  alone  with  God  that  He  reveals 
to  us  the  treasures  of  His  love.  It  is  when  we  go  up 
into  the  mountain  to  Him  that  we  understand  His  pur- 
poses. There,  in  silence,  abstraction  from  the  world, 
stillness  of  mind,  and  calmness  of  soul,  we  come  close 
to  the  Father's  heart.  Daniel  and  Ezekiel  were  cap- 
tives in  Babylon  when  God  revealed  Himself  so  won- 
derfully to  them.  St.  John  was  an  exile  on  the  isle  of 
Patmos  when  the  heavens  w^ere  opened  before  his  as- 
tonished vision.  St.  Paul  went  away  into  Arabia  for 
three  years,  that  the  mysteries  of  the  kingdom  might 
be  revealed  to  him ;  and  even  our  Lord  retired  to  the 
desert  for  forty  days  and  resorted  frequently  to  the 
mountain-tops  to  commune  with  God.  What  was  it  the 
Lord  said  unto  Moses  ?  "  Look  that  thou  make  them  [all 
things  pertaining  to  the  tabernacle]  after  their  pattern, 
w^hich  was  showed  thee  /;/  the  wount''  (Exod.  xxv.  40  ; 
cf.  Heb.  viii.  5).  It  was  when  Moses  was  alone  with 
God  on  the  mountain-top  that  the  plan  of  the  struc- 
ture was  shown  him,  and  it  is  when  we  are  alone  with 
God  on  our  spiritual  Mount  Shaphers  that  the  plan  of 
our  life  is  unfolded  to  us.  Frequently  in  our  desert 
course  let  us  resort  thither! 


112  S/^BB^  TH-DA  Y  JOURhlH  YS 

5.  Obedience  is  also  an  element  in  comeliness  of  char- 
acter. 

Look  a  moment  at  Psalm  xxxiii.  i  :  "  Praise  is 
comely  for  the  upright."  This  seems  to  be  almost  a 
designed  linking  of  the  ideas  of  Kehelathah  and  Sha- 
pher— the  station  of  worship  and  the  station  of  beauty. 
Truly  does  real  and  devout  praise  to  God  produce 
comeliness  in  character  by  leading  us  to  humility  and 
obedience.  We  have  about  the  same  teaching  in 
Psalm  cxlvii.  i.  Isaiah  uses  the  word  "Shapher"  in 
connection  with  the  appearance  our  blessed  Lord 
should  make  in  the  eyes  of  men  (Isa.  liii.  2),  to  whom 
"  He  hath  no  form  nor  comeliness^  On  the  contrary, 
Ezekiel,  in  two  passages  of  glorious  import  and  beauty 
(xvi.  14,  xvii.  10),  declares  that,  though  the  natural  man 
cannot  see  it,  the  comeliness  of  Jehovah  God  is  radiant 
and  infinite,  and  will  be  imparted  to  the  faithful  and 
obedient  ones  in  all  ages  and  even  in  heathen  climes. 

6.  Comeliness  of  character  is  attainable  by  all  who 
7vill  fulfil  the  conditions. 

The  cheering  prophecy  of  Isaiah  (iv.  2)  is:  "In  that 
day  shall  the  branch  of  the  Lord  be  beautiful  and  glo- 
rious, and  the  fruit  [of  the  Spirit]  on  the  earth  shall  be 
excellent  and  comely.''  This  is  the  real  meaning.  In 
all  the  "escaped  ones"  (or  "saved")  of  Israel  shall 
.fruitage  of  love,  joy,  peace — all  comely  and  blessed 
things— appear.  Here  we  have  the  same  Hebrew 
word  and  an  unfolding  of  the  thoughts  which  should 
possess  us  at  this  stage  of  our  journey.  Link  with  this 
the  exhortation  of  the  apostle  in  Philippians  iv.  8 : 
"  Finally,  brethren,  whatsoever  things  are  true,  what- 
soever things  are  honest,  whatsoever  things  are  just, 


SHAPHER  113 

whatsoever  things  are  pure,  whatsoever  things  are 
lovely,  whatsoever  things  are  of  good  report ;  if  there 
be  any  virtue,  and  if  there  be  any  praise,  think  on 
these  things."  I>et  us  thus  endeavor  to  "  adorn  the 
doctrine."  Oh,  that  our  prayer  may  be,  "  Let  the 
beauty  of  the  Lord  our  God  be  upon  us"!  Oh,  that 
we  may  be  contented  with  nothing  less  than  a  comeli- 
ness of  character  that  will  attract  men  to  the  Christ 
who  can  impart  such  gifts  unto  His  disciples! 

There  is  nothing  fair  or  glorious  in  the  future  life 
that  may  not  be  attained  in  part  in  this  present  hfe. 
We  may  now  be  kings  and  priests  unto  God,  and  be 
clad  with  the  kingly  and  priestly  robes  of  righteous- 
ness. We  may  now  enter  a  heaven  begun  below 
(Deut.  xi.  2i),  and  taste  at  once  its  joys  and  sweets. 
The  branches  of  the  tree  of  life  hang  over  the  wall, 
and  we  may  reach  up  and  pluck  of  its  leaves  and  fruits. 
Our  "  citizenship  "  may  now  "  be  in  heaven,"  and  thus 
may  the  '*  beauty  of  the  Lord  our  God  be  upon  us." 


XXI 


HARADAH 


We  cannot  always  remain  on  the  mount.  Like  the 
peri,  we  must  sometimes  seem  to  turn  away  from  the 
very  gate  of  Paradise.  There  is  a  work  to  be  done  in 
the  valley,  and  therefore  we  cannot  make  a  permanent 
home  on  the  blessed  mount  of  transfiguration ;  we  are 
not  permitted  even  to  build  tabernacles  there.  But 
let  us  not  forget  that  we  may  carry  the  transfigured 
face  and  the  transfigured  heart  into  the  lowest  hfe  and 
duty.  "  Be  not  conformed  to  this  world :  but  be  ye 
transfigured"  (Rom.  xii.  2,  Greek). 

Reading  on  in  the  catalogue  of  the  journeys  in  the 
wilderness,  we  come  to  this  record :  "And  they  removed 
from  Mount  Shapher,  and  encamped  in  Haradah"  (Num. 
xxxiii.  24).  We  saw  in  our  last  study  that  "  Shapher  " 
means  "  comeliness."  At  that  high  station  Israel  en- 
joyed visions  of  God  that  bestowed  beauty  upon  their 
characters  and  gave  pleasantness  to  their  hearts.  Ah, 
what  a  change  a  few  steps  may  make!  "Haradah" 
means  literally  "  great  fear  "  or  "  trembling  "  ;  and  it  is 
into  this  sad  plight  that  the  length  of  a  single  verse 
conducted  Israel.  Do  we  not  find  here  an  apt  type 
of  what  often  befalls  the  soul  ?  The  mountain  gives 
114 


H^IRADAH  115 

way  to  the  valley,  and  spiritual  exaltation  is  too  often 
followed  by  depression  and  fear. 

The  Hebrew  word  from  which  "  Haradah  "  comes 
is  used  in  the  following  passages :  Genesis  xxvii.  2>Z 
("trembled  with  a  great  trembling  greatly,"  marg.), 
where  the  fear  of  Isaac  is  described  when  Esau,  com- 
ing too  late,  found  that  his  brother  had  obtained  the 
blessing;  Ezekiel  xxvi.  16,  where  the  trembling  of  un- 
godly princes  is  foretold;  Exodus  xix.  16,  where  Is- 
rael's fear  before  Sinai  is  mentioned;  i  Samuel  xiii.  7, 
where  the  fears  of  Saul's  people  are  described  ;  i  Samuel 
xiv.  15,  where  the  wondrous  story  is  'told  of  the  trem- 
bling that  seized  the  hosts  of  the  Phihstines  when  Jon- 
athan and  his  armor-bearer  invaded  them ;  and  in 
Isaiah  x.  29,  where  Ramah  is  declared  to  be  afraid. 
These  passages  fully  interpret  the  import  of  the  name 
given  to  this  desert  station,  and  give  us  a  clue  to  the 
mental  and  spiritual  state  of  the  Israelites.  Does  it 
seem  strange  to  us  that  they  should  so  soon  fall  from 
the  exaltation  of  Shapher  into  the  dejection  of  Hara- 
dah? Turn  to  Matthew's  Gospel  and  see  the  wondrous 
change  in  even  our  Saviour's  surroundings  between 
the  last  verse  of  the  third  chapter  and  the  first  verse  of 
the  fourth.  And  see  how  Elijah,  immediately  after  his 
splendid  attitude  and  victory  on  Mount  Carmel,  casts 
himself  down  under  a  juniper-tree  (i  Kings  xix.  1-18). 

There  are  three  kinds  of  fear  that  may  be  studied 
with  profit : 

I .    The  fear  of  conviction . 

What  a  trembling  seizes  the  soul  of  man  when  a  true 
sense  of  sin  is  brought  home  to  his  heart!  Turn  to 
2  Kings  vii.  3-7,  and  there  find  a  true  type  of  the  fear 


116  SABBATH-DAY  JOURNEYS 

that  seizes  the  heart  when  God  is  near.  These  four 
leprous  men  were  in  the  position  occupied  by  the  sin- 
ner. There  was  death  behind  them  in  the  city  from 
which  they  had  come ;  there  was  death  within  them  in 
two  forms— hunger  and  leprosy  ;  there  was  death  before 
them  in  the  army  of  the  besieging  enemy.  So  the  sin- 
ner may  have  come  a  little  way  out  of  the  City  of  De- 
struction ;  he  may  seem  almost  saved.  But  really  he  is 
altogether  lost— death  behind  him,  around  him,  within 
him,  and  before  him.  Oh,  well  if  conviction  of  his 
state  come  to  him  and  he  say  to  himself  and  compan- 
ions, "  Why  sit  we  here  until  we  die?  "  Note  that  God 
took  away  the  death  that  had  been  before  them  when 
the  four  lepers  advanced.  So  does  He  take  endless 
death  out  of  our  way  and  give  us  life  when  we  obey 
His  command  to  go  forward.  Oh,  that  there  might 
be  more  direct  and  faithful  preaching  to  the  con- 
science! 

2 .    The  fear  of  doubt. 

When  Gideon  was  to  select  his  army  a  proclamation 
was  made  that  the  fearful  and  trembling  would  be  al- 
lowed to  depart.  The  word  "  Haradah  "  is  used  in 
this  passage  (Judg.  vii.  3).  The  meaning  is  that  God 
needs  men  full  of  faith,  who  will  not  waver  in  battle. 
Even  a  little  doubt  weakens  the  whole  man.  God 
mentions  this  fear  of  doubt  as  part  of  punishment  for 
past  transgressions,  as  in  that  remarkable  passage,  Le- 
viticus xxvi.  36.  You  will  notice  that  Gideon's  motley 
host  had  gathered  at  Harod  (which  is  from  the  same 
root  as  "  Haradah  ")  when  the  fearful  were  to  be  elimi- 
nated (Judg.  vii.  i).  This  name  is  as  significant  of 
the  condition  of  Gideon's  force  as  the  word  "  Moreh  " 


HARADAH  117 

in  the  same  passage  is  of  the  "  rebelHon  "  (for  this  is 
the  meaning  of  the  word  '*  Moreh  ")  of  the  Midianites. 
But  Haradah  hath  its  word  of  comfort  also,  as  found 
in  Isaiah  Ixvi.  2:  "To  this  man  will  I  look,  even  to 
him  that  is  poor  and  of  a  contrite  spirit,  and  irejubleth 
at  My  word."  What  a  blessed  promise  to  those  who 
feel  themselves  weak  through  doubt! 

3 .    The  fear  of  co?iscientious  seroice. 

This  must  be  carefully  distinguished  from  the  fear 
of  doubt.  Many  a  sincere  worker  must  say  with  Paul, 
"  I  was  with  you  in  weakness,  and  in  fear,  and  in  much 
trembling"  (i  Cor.  ii.  3).  Yet  this  fear  is  honorable 
and  right,  and  in  no  way  to  be  confused  with  a  doubt- 
ing fear.  Many  a  soul  is  troubled  unnecessarily  by 
losing  sight  of  this  distinction.  Look  also  at  2  Corin- 
thians vii.  15,  and  then  see  how  the  result  of  this  con- 
scientious trembhng  in  view  of  great  obligations  insures 
skill  in  preaching  Christ  (2  Cor.  v.  11)  and  brings 
comfort  (2  Cor.  i.  3-7). 

It  is  well  to  note  that  God  says  twelve  times  in  the 
Old  Testament  that  no  one  shall  make  the  truly  godly 
afraid.  The  passages  are  :  Leviticus  xxvi.  6  ;  Deuter- 
onomy xxviii.  26  ;  Job  xi.  19;  Isaiah  xvii.  2;  Jere- 
miah vii.  Ty2>^  ^^^-  1O3  ^^^^'  27  ;  Ezekiel  xxxiv.  28,  xxxix. 
26  ;  Micah  iv.  4  ;  Nahum  ii.  11  ;  Zephaniah  iii.  13.  In 
every  instance  the  word  is  the  root  from  which  "  Hara- 
dah "  is  derived. 

That  phase  of  fear  which  we  call  "  worry  "  comes 
about  because  of  partial  faith  or  idleness  in  the  Lord's 
vineyard.  It  puts  us  to  the  blush  to  notice  how  many 
of  the  persons  mentioned  in  the  Bible  worried  over  ills 
that  never  came.     Jacob  was  cast  into  despondency 


118  SABBATH-DAY  JOURNEYS 

thinking  Esau  was  coming  against  him  in  wrath,  and 
also  because  he  thought  that  Joseph  was  "  without 
doubt  rent  in  pieces."  Both  of  these  worriments  were 
without  foundation.  Ehjah  worried  because  he  thought 
he  was  the  only  faithful  and  godly  man  left  upon  the 
earth.  His  distress  was  altogether  foolish,  because,  as 
God  informed  him,  there  were  seven  thousand  others 
who  had  not  bowed  the  knee  to  Baal.  It  was  the  same 
with  David,  Hezekiah,  Jeremiah,  and  the  disciples  after 
Christ's  death.  It  is  the  same  now.  Half  the  things 
we  distress  ourselves  about  will  never  happen  to  us, 
and  God  will  turn  the  other  half  to  our  eternal  profit. 
But,  blessed  as  is  the  teaching  of  the  Old  Testament 
for  its  reassuring  of  our  trembling  hearts,  it  is  only 
when  we  come  to  the  New  Testament  that  fear  is  en- 
tirely done  away.  "  Perfect  love  casteth  out  fear"  (i 
John  iv.  1 8).  We  shall  be  calm  in  life,  peaceful  in 
death,  and  crowned  with  ''boldness  in  the  day  of  judg- 
ment "  when  our  love  for  the  Lord  Jesus  has  become 
entire  and  absorbing.  Oh,  that  the  pierced  hand  may 
be  laid  upon  every  one  of  us,  as  upon  John,  and  that 
we  may  hear  the  sweetest  of  all  voices  say,  ''  Fear 
not"!      (Rev.  i.  17.) 


XXII 

MAKHELOTH 

If  there  be  dangers  in  the  mountain-tops,  so  are  there 
dangers  to  the  travelers  to  Canaan  in  the  valleys.  We 
come  to  some  of  them  now.  The  next  verse  of  our  chap- 
ter says,  "  And  they  removed  from  Haradah,  and  en- 
camped in  Makheloth."  This  latter  name  means  lit- 
erally "  religious  assemblies,"  a  designation  that  would 
not,  in  itself,  give  any  particular  character  to  this  sta- 
tion. When,  however,  we  study  all  that  happened  to 
Israel  there,  we  learn  that  there  was  a  deep  significance 
in  this  title,  given,  in  deep  misery,  to  their  camping- 
place.  And  we  ought  to  learn  also  something  of  spirit- 
ual value  for  our  own  warning.  The  sixteenth  chapter 
of  Numbers  is  supposed  by  Bromley  and  other  schol- 
ars to  describe  what  happened  here  at  Makheloth.  It 
is  a  picture  of  dissensions,  rival  assembhes,  contentions 
in  the  congregation,  and  final  disaster.  For  us  the 
lessons  are  as  to  the  duty  of  obeying  the  constituted 
authorities  in  the  state  and  of  cultivating  a  wide  and 
charitable  Christian  unity  in  the  church. 

The  assembling  of  ourselves  together  for  divine  wor- 
ship is  one  of  the  most  important  duties  of  our  desert 
journey.  We  know  that  Israel  did  not  neglect  it  in 
the  wilderness  of  Sinai.  A  short  time  ago  we  saw 
119 


120  SABBATH-DAY  JOURNEYS 

them  at  Kehelathah,  which  comes  from  the  same  He- 
brew root  as  the  name  of  the  station  we  are  now  con- 
sidering. It  is  singular  in  form,  however,  while  "  Mak- 
heloth  "  is  plural.  At  the  former  station  Israel  united 
heartily  together  in  worship  of  Jehovah,  forming  one 
grand,  harmonious,  tuneful  congregation.  They  were 
then  "  with  one  accord  in  one  place." 

The  solemn  duty  of  church  attendance  is  all  too  lit- 
tle regarded  by  the  mass  of  professedly  Christian  peo- 
ple. The  minister  is  supposed  to  be  present,  and  cer- 
tain of  the  officers,  including  the  sexton.  But  the  most 
frivolous  of  excuses  are  considered  sufficient  with  the 
church-members.  "  Oh,  I'm  so  tired,"  or,  "  My  head 
aches  to-day,"  or,  "  I've  taken  a  little  cold  and  I  am 
afraid  the  rain  will  wet  me,  and  I  shall  add  to  it."  On 
these  pleas  men  and  women  miss  the  wondrous  priv- 
ilege of  meeting  the  Master  face  to  face.  Let  us  get 
it  clearly  established  in  our  minds  that  church  services 
are  not  primarily  designed  so  that  the  pastor  and  sex- 
ton may  earn  their  salaries  or  that  the  elders  may  show 
their  fitness  for  reelection  to  office,  but  that  the  power 
of  the  gospel  may  be  brought  to  bear  upon  the  hearts 
and  Hves  of  those  who  profess  to  love  the  Lord.  To 
say  nothing  of  the  shame  of  leaving  all  the  work  to  the 
pastor,  it  is  the  missing  of  a  gi*eat  privilege— the  great- 
est that  can  be  enjoyed  on  earth— to  remain  away  from 
the  place  where  the  risen  Christ  has  promised  to  meet 
His  brethren.  How  much  Thomas  missed  by  absent- 
ing himself  from  one  prayer-meeting!  (John  xx. 
19-24.) 

Let  us  take  our  Bibles,  first  of  all,  to  see  what  frame 
of  mind  the  worshiper  should  be  in  when  approaching 


MAKHHLOIH  121 

God.     We  find  that  three  things  are  insisted  upon  as 
necessary : 

1.  Reverence  toivard  God. 

This  is  the  very  first— the  fundamental  requisite. 
When  "  the  Lord  is  in  His  holy  temple,"  why  should 
not  "all  the  earth  keep  silence  before  Him"?  (Hab. 
ii.  2  0.)  Why  should  there  be  tittering  and  whispering 
and  open  eyes  when  the  prayer  is  being  offered?  If, 
with  the  psalmist,  we  remembered  that  it  is  in  the  mul- 
titude of  God's  mercy  that  we  come  into  His  house, 
would  we  not  "  worship  in  fear  toward  His  holy  tem- 
ple"? (Ps.  Vo  7.  See  also  Ps.  xxix.  2.)  For  all  those 
who  accept  the  New  Testament  as  a  rule  of  faith  and 
practice,  the  Lord  Jesus  has  settled  the  matter  of  rev- 
erential worship  (John  iv.  20-24).  The  Greek  word 
translated  "  worship  "  in  this  passage  is  very  expressive. 
It  means  "  to  kiss  the  hand  toward,"  and  is  by  far  the 
most  common  word  expressive  of  the  idea  of  worship 
used  in  the  New  Testament.  It  is  a  strong  oriental 
expression,  containing  the  very  essence  of  reverence. 
It  is  lovingly  to  "  throw  a  kiss  "  tow^ard  God. 

2.  Charity  toward  fenoiu- Christians. 

"  As  we  forgive  our  debtors."  "  Leave  there  thy 
gift  before  the  altar,  ...  be  reconciled,  .  .  .  then  come 
and  offer  thy  gift."  The  cold,  unforgiving  heart  receives 
little  benefit  before  the  throne  of  grace.  When  we  re- 
member that  the  church  service  on  earth  is  a  type  of 
the  eternal  service  in  heaven,  how  can  we  fail  to 
understand  that  the  same  love  should  prevail  here  as 
there?  See  how  our  Lord  speaks  of  it  in  Matthew 
viii.  II.  This  is  a  goodly  fellowship  indeed;  and  ob- 
serve how  the  Lord  links  the  present  and  the  future  in 


122  S/1BBATH-DAY  JOURNEYS 

the  word  of  absolute  and  gracious  promise— "shall 
come."    This  goodly  fellowship  has  five  characteristics  : 

[a)  It  is  a  holy  fellowship.  Abraham,  Isaac,  and 
Jacob  were  holy  men,  and  we  must  be  holy  if  we  wish 
to  sit  with  them  in  heaven  (Rev.  vii.  14,  xxi.  27). 

[l>)  It  is  a  multitudinous  fellowship.  "  Many,"  says 
the  Master  (Rev.  vii.  9). 

{l)  It  is  a  diversified  fellowship.  They  shall  come 
from  Asia,  Africa,  and  America.  Each  one  shall  have 
his  peculiar  traits;  but  they  shall  be  perfected  and 
glorified  (Luke  xiii.  29). 

(d)  It  is  a  familiar  fellowship.  Abraham  shall  be 
known  as  Abraham,  and  of  the  identity  of  Isaac  and 
Jacob,  Paul  and  Luther  and  Fenelon,  there  shall  be  no 
doubt  (i  Cor.  xiii.  12). 

(e)  It  is  an  unbroken  fellowship.  We  shall  "  sit 
down "  with  those  who  have  obtained  the  victory. 
Here  we  are  told  to  "move  on!"  Hurrying  life  and 
cruel  destiny  are  the  policemen  that  prevent  us  long 
obstructing  the  way.  We  are  "  Little  Joes "  here. 
We  say,  "  Time  flies ;"  but  some  one  has  wisely  changed 
this  into,  "Time  remains— we  fly."  And  it  is  true. 
Time  is  always  here,  but  we  pass  on.  What  a  blessed 
thought  it  is  that  in  heaven  we  shall  be  allowed  to  cul- 
tivate unbrokenly  the  friendships  we  so  much  prize 
here  below! 

If,  then,  this  blessed  fellowship  shall  be  ours  in  the 
future,  why  not  begin  it  here?  Why  not  feel  and  man- 
ifest that  love  in  our  church  assemblies  and  homes? 
If  we  would  agree  upon  it  there  might  be  the  same 
absence  of  criticism,  the  same  kindly  judgments,  the 
same  all-covering  and  all-helping  charity. 


MAKHELOTH  123 

3.   Humility  toward  ourstii'cs. 

Pride  is  declared  to  be  very  like  idolatry  in  worship 
(i  Sam.  XV.  23).  The  only  wise  thing  Ahab  is  reported 
to  have  said  is  (i  Kings  xx.  11),  "Let  not  him  that 
girdeth  on  his  harness  boast  himself  as  he  that  putteth 
it  off."  Our  Saviour's  first  beatitude  teaches  humility 
(Matt.  V.  3),  and  not  long  before  His  death  He  has 
the  same  lesson  to  teach  (Matt,  xxiii.  12).  A  blessed 
example  of  the  humihty  of  true  worship  we  have  in 
the  case  of  Jacob,  who  bowed  his  head  upon  his  staff 
(Heb.  xi.  21). 

As  indicated  above,  it  is  supposed  by  many  scholars 
that  at  Makheloth  the  children  of  Israel  were  disturbed 
by  three  princes,  Korah,  Dathan,  and  Abiram  (Num. 
xvi.  Study  the  chapter  carefully).  They  sinned 
against  God  by  denying  Him  the  reverence  due  Him 
in  worship.  They  sinned  against  Moses  and  all  Israel 
by  an  uncharitable  spirit,  and  against  themselves  and 
God  as  well,  hy  pride  and  haughtiness.  Hence  they 
broke  all  the  laws  of  true  worship  as  we  have  studied 
them,  and  God  gave  them  over  to  punishment.  It  is 
a  singular  coincidence,  to  say  the  least,  that  the  name 
"  Korah  "  literally  means  "  ice  "  or  "  baldness,"  as  if 
he  were  to  stand  for  that  spirit  of  unbehef  which  tends 
to  harden  the  heart,  destroy  reverence  to  God,  and  de- 
spoil the  life  of  its  spiritual  ornaments,  as  frost  congeals 
and  deprives  the  earth  of  its  beauty  and  verdure. 
*'  Dathan  "  means  "  narrow  law  "  or  "  narrowness,"  and 
he  may  represent  that  false  spirit  of  uncharity  which 
seems  to  imitate,  but  really  opposes,  the  law  of  the 
spirit  of  life  in  Christ  Jesus,  which  "  sets  free  from  the 
law  of  sin  and  death."    "  Abiram  "  si^^fnifies  "  the  father 


124  SABBA  TH-DA  Y  JOURNE  YS 

of  pride,"  and  he  represents  the  spirit  of  self-will  which 
exalts  itself  against  God's  will  and  tempts  us  to  do  the 
same,  thus  destroying  the  humility  pointed  out  above. 
So  the  very  names  of  the  leaders  of  this  rebellion  con- 
tain hints  of  the  three  sins  committed  by  their  followers, 
which  same  sins  disturb  the  church  to-day. 

Uniformity  in  the  means  and  methods  of  worship 
will  probably  be  impossible  and  undesirable  so  long  as 
human  nature  remains  as  it  is.  Denominations  are  a 
necessity  of  our  complex  being.  But  all  who  are  fol- 
lowing the  leading  of  the  one  King  through  the  desert 
should  surely  agree  in  that  humble  reverence  which 
they  owe  to  their  Lord  and  that  humble  charity  which 
they  owe  to  one  another.  Oh,  that  all  Christians  alike 
might  hear  and  heed  the  Master's  saying,  "  If  any  man 
will  come  after  Me,  let  him  deny  himself,  and  take  up 
his  cross  daily,  and  follow  Me"  !  (Luke  ix.  23.)  This 
is  the  true  way  of  preserving  us  from  the  evils  of  Mak- 
heloth.  A  few  stations  back  we  saw  how  Moses  asked 
Hobab  to  accompany  them  through  the  desert.  We 
may  learn  a  lesson  from  this,  for  the  name  "  Hobab  " 
signifies  "love."  It  is  a  desirable  thing  that  brotherly 
love  go  with  us  all  through  the  desert,  be  "  for  eyes  " 
to  us,  and  a  light  unto  our  feet  to  preserve  us  from 
dangerous  aberrations  ;  for  "  he  that  loveth  his  brother 
abideth  in  the  light,  and  there  is  none  occasion  of 
stumbling  in  him.  But  he  that  hateth  his  brother  is  in 
darkness,  and  walketh  in  darkness  "  (i  John  ii,  10,  11). 


XXIII 


TAHATH 


There  is  no  lesson  that  the  Christian  has  to  learn 
so  frequently  in  the  desert  experience  as  the  need  of 
humility.  Israel  was  taught  it  at  every  step  of  their 
progress,  and  the  child  of  God  on  the  way  to  the 
heavenly  Canaan  needs  to  think  of  it  and  pray  for  it 
constantly.  All  outward  circumstances  help  us,  under 
the  direction  of  divine  Providence,  to  attain  it.  Dis- 
appointments come,  failures  attend  our  best-laid  plans, 
inevitable  sorrows  and  afflictions  befall,  the  deaths  of 
friends  and  loved  ones  startle  us  into  sudden  gravity 
and  self-examination.  All  these  and  a  thousand  other 
providential  dispensations  teach  us  humility. 

But  there  is  one  experience  which  above  everything 
else  impresses  the  lesson  of  our  frailty  upon  us;  that 
is,  the  falling  into  sin  to  which  the  best  of  us  are  liable. 
What  can  show  the  nothingness  of  human  strength 
and  the  deceitfulness  of  the  human  heart  so  strongly 
as  the  sly  and  numerous  sins  to  which  we  yield?  This 
is  the  lesson  of  Tahath,  the  camping-place  to  which  we 
have  now  come  (Num.  xxxiii.  26).  For  "Tahath" 
means  "  contrition "  or  "  breaking,"  and  coming  di- 
rectly after  Makheloth,  where  Israel  sinned,  it  shows 
125 


126  S/1BB.-4TH-DAY  JOURNEYS 

the  spiritual  state  of  the  people  after  they  had  witnessed 
God's  judgment  upon  Korah,  Dathan,  and  Abiram. 

It  is  not  difficult  for  us  to  form  a  mental  picture  of 
the  Israelites  as  they  journeyed  from  Makheloth  to 
Tahath.  They  were  still  in  the  wilderness  of  Paran, 
and  the  dreariness  of  the  dry  and  thirsty  land  stretched 
everywhere  around  them.  Their  heads  were  bowed 
and  their  hearts  were  sore,  and  their  consciences 
troubled  them.  They  had  just  seen  fourteen  thousand 
and  seven  hundred  of  their  companions,  besides  them 
that  died  about  the  matter  of  Korah,  swept  away  by 
the  plague  (Num„  xvi.  49).  What  an  awful  scene  it 
must  have  been!  No  wonder  they  go  along  now 
through  the  wilderness  with  their  heads  bowed  like  the 
bulrushes.  How  many  of  them  had  really  understood 
the  significance  of  Aaron's  attitude  and  action  when 
he  took  a  censer  and  put  fire  therein  and  ran  down 
quickly  to  make  an  atonement?  (Num.  xvi.  46,)  How 
many  had  faith  to  discern  the  work  of  the  coming 
Messiah  in  this  event?     Let  us  hope  a  great  many. 

At  our  spiritual  Tahath  we  may  learn  three  lessons : 

I.  Contrition  has  a  relation  to  sin,  but  there  is  a  pro- 
viso. 

Genuine  contrition  is  always  a  good  trait,  but  Chris- 
tians should  not  wait  to  manifest  it  until  God  has 
shown  them  by  signal  judgments  how  strong  is  His 
hatred  of  sin.  I  do  not  say  that  the  repentance  which 
results  from  fear  is  always  spurious ;  but  there  should 
always  be  an  element  of  faith  in  contritioUo  Our  fear 
of  self  should  be  linked  with  holy  confidence  in  God. 
The  divine  "goodness"  should  "lead  us  to  repen- 
tance." 


TAHATH  127 

There  are  two  very  strong  words  used  in  the  Old 
Testament  to  express  contrition.  One  means  "  to  be 
smitten,"  and  is  used  in  Isaiah  Ixvi.  2  :  "  To  this  man 
will  I  look,  even  to  him  that  is  poor  and  of  a  contrite 
[smitten]  spirit,  and  trembleth  at  My  word."  The 
other  means  "to  be  bruised,"  and  is  used  in  the  fol- 
lowing passages ;  Psalm  xxxiv.  18:"  Saveth  such  as 
be  of  a  contrite  spirit ;"  Isaiah  Ivii.  15  :  "  With  him  also 
that  is  of  a  con f rife  .  .  .  spirit ;  "  and  Psalm  li.  1 7  .  •'*  A 
broken  and  a  contrite  heart."  This  last  verse  Is  a  very 
beautiful  one.  The  Hebrew  word  translated  "  broken  " 
is  the  root  of  our  word  "shivered,"— i.e.,  "broken  to 
atoms,"— so  that  the  verse  should  read, "  A  shivered  and 
bruised  heart,  O  God,  Thou  wilt  not  despise."  Such 
a  heart  would  be  completely  emptied  of  self,  because 
so  broken  that  it  could  contain  none. 

2.  Contritio?i  has  a  relation  to  humility s  the  thoughts 
differ  only  slightly. 

We  are  apt  to  use  the  words  "  humihty  "  and  "  con- 
trition "  in  very  different  senses.  We  speak  of  the  lat- 
ter as  being  the  necessary  feeling  of  an  aroused,  im- 
penitent person  ;  we  speak  of  the  former  as  a  Christian 
virtue.  Are  we  not  in  danger  of  running  into  error  in 
this  way?  Contrition  is  simply  that  humihty  which 
results  from  a  strong  sense  of  sin.  It  is  as  much  a 
Christian  grace  as  a  necessity  for  the  impenitent.  In 
the  Bible  the  words  "humility"  and  "humiliation" 
are  constant  and  interchangeable.  Notice  how,  in  the 
following  fifteen  passages,  these  ideas  are  linked  to- 
gether: Deuteronomy  viii.  2,  xxi.  14,  xxii.  24,  29; 
Psalm  xxxv.  13;  Daniel  v.  22  ;  Luke  xiv.  11  ;  2  Co- 
rinthians xii.  21  ;  2  Kings  xxii.  19;  2   Chronicles  vii. 


128  SABBATH-DAY  JOURNEYS 

14;  Exodus  V.  3;  Jeremiah  xiii.  18;  Leviticus  xxvi. 
41  ;  Colossians  iii.  12  ;  i  Peter  v.  6. 

While  it  is  true  that  to  the  extent  that  we  abide  in 
Christ  we  are  free  from  sin,  yet  we  are  always  being 
swept  off  our  feet  by  sudden  temptation,  or  we  find 
ourselves  drifting  into  unknown  sin.  Hence  the  need 
of  constant  watchfulness  and  frequent  repentance  even 
to  ChristianSo  If  we  walk  in  the  hght,  "  the  blood  of 
Jesus  Christ  is  cleansing  us  constantly  from  sin  "  (i  John 
i.  7,  Greek).  We  may  be  conscious  that  w^e  are  being 
washed  each  moment  from  the  sin  of  that  moment. 
And  so  a  feeling  of  sadness,  of  contrition,  because  of 
our  frailty,  must  mingle  with  the  thanksgiving  and 
praise  with  which  we  acknowledge  the  application  of 
the  blood. 

There  is  a  very  instructive  passage  as  to  the  daily 
washing  away  of  evil  in  John  xiii.  i-io:  Jesus  girded 
Himself  with  a  towel  and  washed  the  disciples'  feet. 
He  came  to  Peter,  and  that  disciple  said,  "  Thou  shalt 
never  wash  my  feeto"  Jesus  said,  **  If  I  wash  thee  not, 
thou  hast  no  part  with  Me."  Then  the  impulsive  dis- 
ciple cried  beseechingly,  "  Lord,  not  my  feet  only,  but 
also  my  hands  and  my  head."  Then  the  Master  lays 
down  the  all-important  principle  of  the  daily  cleansing 
of  those  who  once  have  been  washed  in  His  blood. 
"  Jesus  saith  to  him.  He  that  hath  falrn  a  bath  needeth 
not  save  to  wash  his -feet,  but  is  clean  every  whit." 
When  one  steps  out  of  the  bath  and  goes  out  sandaled 
to  walk  the  streets,  he  soils  only  his  feet ;  and  so  the 
Master  imphes  that,  as  we  go  about  our  daily  tasks 
having  once  for  all  been  cleansed  in  His  blood,  we 
have  but  to  bring  to  Him  at  nightfall  the  part  of  our 


TAHATH  120 

nature  that  has  become  defiled.  This  He  will  cleanse, 
and  so,  ere  we  rest,  we  shall  be  cleansed  every  whit. 
What  a  comforting  reflection!  And  how  interesting 
to  notice  that  Peter  never  forgot  this  scene.  When 
writing  his  first  letter  to  the  brethren  he  gives  us  a 
vivid  and  practical  word  of  advice,  drawing  a  simile 
from  what  he  had  seen  his  Lord  do.  "  Tie  on  humility 
as  a  garment,"  he  says  (i  Pet.  v.  5,  Greek).  As  Jesus 
girded  Himself  with  the  towel  in  token  of  His  willing- 
ness to  take  a  servant's  place,  so  we  should  bind  our- 
selves with  humility  in  view  of  the  number  of  times  we 
need  to  come  to  Jesus  to  have  the  soiled  part  of  our 
natures  recleansed.  Oh,  indeed,  as  Peter  goes  on,  we 
ought  to  humble  ourselves  "  under  the  mighty  hand  of 
God,  that  He  may  exalt "  us  in  due  season  (verse  6). 

3.  Contrition  has  a  relation  to  the  divine  mercy ^  ivhich 
should  by  no  means  be  forgotten. 

It  is  interesting  to  note  that  Ezekiel  prophesies  three 
times  (vi.  10,  xx.  43,  xxxvi.  31)  that  Israel  should  be 
led  to  contrition  through  the  mercy  of  God.  Mercies 
at  Jerusalem  shall  do  what  all  the  judgments  at  Baby- 
lon could  not  accomplish.  So  has  it  always  been. 
Study  the  lives  of  the  great  patriarchs  and  see  how 
they  loathed  sin  because  they  loved  God's  smile- 
Moses  (in  Deuteronomy  entire),  Job  (in  the  end  of  his 
book— xl.  4,  xlii.  6),  David  (in  the  penitential  psalms 
as  well  as  2  Sam.  xil  13),  St.  Peter  (in  the  Gospel  of 
Mark,  written  under  his  direction  and  describing  his 
faults  vividly),  and  St.  Paul  (in  his  frequent  descrip- 
tions of  his  fanatical  zeal  before  his  conversion— Acts 
xxii.  3-20  ;  I  Cor,  xv.  9,  etc.)  are  all  examples.  David's 
love  melted  Saul's  heart,  Christ's  reproachful  look  sent 


130  SABBATH-DAY  JOURNEYS 

Peter  to  his  flood  of  penitential  tears,  and  the  mercy  of 
God  shining  out  of  heaven  upon  our  hearts  makes  them 
mourn  in  contrition.  See  the  wondrously  beautiful 
simile  in  2  Corinthians  vii.  7.  The  word  "mourning" 
means  the  passionate  cry  of  parent  birds  when  robbed 
of  their  young.  So  Homer  uses  the  Greek  word. 
The  mourning  for  iniquity  is  also  compared  to  the 
plaintive  and  melancholy  notes  of  doves  of  the  valley 
(Ezek.  vii.  16) ;  but  there  is  a  stronger  figure  still.  In 
Zechariah  xii.  10  it  is  said,  "They  shall  look  upon  Me 
whom  they  have  pierced,  and  they  shall  mourn  for 
Him,  as  one  mourneth  for  his  only  son,  and  shall  be 
in  bitterness  for  Him,  as  one  that  is  in  bitterness  for 
his  first-born."  Oh,  what  deep  and  moving  grief!  It 
is  no  longer  the  grief  of  birds  and  doves,  but  of  heart- 
broken father  and  mother.  May  the  Holy  Spirit 
awaken  some  such  self-humiliation  in  all  those  who 
have  sinned,  so  that  they  and  we  may  attend  to  the 
sweet  counsel  of  Jesus :  **  Take  My  yoke  upon  you  and 
learn  of  Me ;  for  I  am  meek  and  lowly  in  heart :  and 
ye  shall  find  rest  unto  your  souls  "  (Matt.  xi.  29). 


XXIV 


TARAH 


The  Israelites  had  once  been  at  Elim,  it  is  to  be 
remembered,  where  God  gave  them  refreshment  after 
the  severities  of  the  desert  journeyings.  We  have  had 
a  full  description  of  EHm,  with  its  palms  and  fountains. 
It  was  one  of  those  delightfully  refreshing  oases  that 
travelers  sometimes  happen  on  in  parched  and  dusty 
deserts.  But  of  Tarah  we  have  no  description  save 
what  the  name  itself  contains.  Yet  this  station  was 
a  second  Elim  to  the  thirsty  and  fatigued  travelers. 
God  mercifully  gave  it  to  them  that  their  souls  might 
rejoice.  What  they  enjoyed  there  is  revealed  in  the 
name  of  the  station,  for  "Tarah"  means  "breathing" 
or  "  respite."  This  is  the  very  essence  of  refreshment 
in  a  parched  wilderness.  A  long  breath  under  shady 
trees,  with  the  sound  of  cool  waters  near,  is  what  the 
traveler  pants  for,  and,  receiving,  blesses  God  and  takes 
courage. 

Nor   was    the    refreshment   entirely    physical.     At 

Tahath,  as  we  saw  in  our  last  study,  they  had  deeply 

humbled  themselves  before  God.     Ah,  the  step  from 

Tahath  to  Tarah,  how  short,  how  glorious!     True  and 

131 


132  SABBATH-DAY  JOURNEYS 

"  godly  sorrow  worketh  repentance  to  salvation  not  to 
be  repented  of"  (2  Cor.  vii.  10).  Not  one  Israelite 
repented  of  the  step  that  led  him  to  Tarah.  They  had 
humbled  themselves,  and  God  lifted  them  up ;  they 
had  breathed  forth  contrition,  and  God  led  them  to 
the  breathing-place  of  respite  and  delight. 

There  is  e\en  more  than  this  in  the  name  of  our 
station.  Along  with  the  '* breathing"  is  an  idea  of 
"  smelling,"  and,  more  generally,  the  "  perception  of 
spiritual  things  through  the  senses."  Bible  students 
must  not  overlook  this  in  the  Word.  St.  John  means 
something  when  he  begins  his  first  epistle  with  the 
words,  "  That  which  we  have  heard,  which  we  have 
seen  with  our  eyes,  which  we  have  looked  upon,  and 
our  hands  have  handled,  of  the  Word  of  life."  He 
means  more  than  that  Thomas  had  been  allowed  to 
thrust  his  hand  into  Christ's  side,  and  that  he  himself 
had  been  encouraged  to  "  lean  back  upon  "  that  divine 
breast.  (See  the  fine  contrast  in  the  Greek  between 
"recHning  next  Christ,"  John  xiii.  23,  and  ''leaning 
back  on  Jesus'  breast,"  verse  25,  when  there  was  a 
tender  question  to  be  asked.)  John  means  to  indicate 
the  spiritual  joy  and  knowledge  of  truth  which  often 
come  to  the  child  of  God  through  the  thrill  of  the 
senses.  The  Sabbath  bell,  the  sight  of  the  misty 
mountains,  the  Christian  hand-clasp,  may  be  the 
means  of  grace  and  growth.  What  does  the  church 
sing  of  Christ?  "All  Thy  garments  smell  of  myrrh, 
and  aloes,  and  cassia"  (Ps.  xlv.  8).  In  this  figure  are 
shown  the  delights  of  Tarah.  And  here  we  see  the 
explanation  of  that  hard  saying  in  Isaiah  xi.  3 :  "  The 
Spirit  of  the  Lord  shall  make  him  of  (|uick  sce?it  [marg.] 


TARAH  133 

in  the  fear  of  the  Lord,"  etc.  The  word  italicized  is  a 
translation  of  a  Hebrew  word  derived  from  "Tarah." 
The  word  sets  forth  the  quick  spiritual  perception  with 
which  Christ  was  endowed.  "  He  knew  what  was  in 
man."  He  did  not  need  to  "judge  after  the  sight  of 
His  eyes,  neither  reprove  after  the  hearing  of  His  ears." 
The  breathing  in  of  the  "joy  of  the  Lord  "  endows  the 
Christian  also  with  exalted  knowledge  of  the  world's 
nature  and  the  heart's  needs,  and  God's  fullness  of 
supply. 

How  kind  and  merciful  God  is  to  give  us  breathing- 
places  in  the  wilderness  journey!  The  whole  gospel 
is  full  of  joy,  but  these  stations  are  added  drops.  See 
how  Isaiah  uses  such  resting-places  as  Tarah  to  show 
forth  the  refreshment  of  divine  truth  (Isa.  xxxv.  1-7. 
This  seventh  verse  is  often  misunderstood.  "  The 
parched  ground  "  is  literally  "  the  serab,"  i.e.,  the  mir- 
age of  the  desert.  The  meaning  is,  "  This  unsubstan- 
tial semblage  of  water  shall  become  a  real  pool."  Fic- 
titious, worldly  joys  shall  to  the  Christian  be  displaced 
by  real  and  permanent  peace  and  refreshment). 

Is  it  not  a  significant  fact  that  Christ's  first  miracle 
was  turning  water  into  wine?  Water  was  a  type  of 
sorrow.  In  tears  it  was  shed,  in  penitence  it  was 
poured  out  before  the  Lord.  Wine  has  always  been 
the  type  of  joy  (Ps.  civ.  15  ;  Cant.  i.  2;  Isa.  xxv.  6; 
Zech.  X.  7).  John  well  says,  therefore,  that  the  first 
miracle  of  Christ  "  manifested  forth  His  glory."  For 
what  is  the  Messiah's  glory  if  it  be  not  to  change  the 
sins  and  sorrows  of  His  children  into  heavenly  joy  ? 
How  many  a  tried  Christian  has  been  constrained  to 
say  to  the  Saviour,  when  the  severest  woes  have  been 


134  SABBATH-DAY  JOURNEYS 

changed  to  blessings,  "  Thou  hast  kept  the  good  wine 
until  now  "!  In  the  hour  of  death  this  thankful  phrase 
will  be  upon  our  lips  with  double  meaning. 

May  we  not  learn  here  at  Tarah  what  the  apostle 
(Heb.  V.  14)  means  by  "  senses  "  that  are  so  "  exercised 
by  habit"  (marg.)  that  they  discern  good  and  evil? 
While  we  enjoy  God-given  respites,  let  us  grow  to  that 
"perfection"  that  will  enable  us  to  take  the  "strong 
meat  "  of  the  Word= 

And  here  at  Tarah  let  us  take  a  deep  inbreathing 
of  the  Holy  Spirit.  He  is  the  living  breath  of  the  liv- 
ing God.  To  zV/spire  is  to  breathe  /;/,  to  live ;  to  ex- 
pire  is  to  breathe  out,  to  die.  The  inspired  writers 
and  workers  in  all  ages  are  those  who  have  breathed  in 
the  Holy  Spirit.  How  significant  that  Jesus  "  breathed 
on  the  disciples  "  and  said  to  them,  "  Receive  ye  the 
Holy  Ghost"  (John  xx.  22).  Let  us  take  time  to  go 
away  by  ourselves  frequently,  that  we  may  take  deep, 
thoughtful,  blessed  inhalations  of  the  Spirit.  Our  soul's 
health  depends  upon  it.  No  valuable  service  can  be 
rendered  without  it.  So  shall  we  have  the  Tarah  ex- 
perience on  our  journey  to  Canaan, 

The  Christian  will  not  have  come  all  the  way  from 
Rameses  to  Tarah  on  the  way  to  heaven  without  being 
filled  with  the  Holy  Spirit.  The  consecration,  wor- 
ship, contrition,  and  growth  we  have  been  considering 
all  imply  it.  However,  some  who  read  these  pages 
may  not  be  distinctly  conscious  of  the  reception  of  the 
Holy  Spirit.  Let  me  set  down  three  things  in  regard 
to  it— things  which  many  have  written  about  and 
which  may  be  perfectly  familiar  to  most  Christian 
students. 


TARAH  135 

1.  Every  believer  ought  to  be  filled  witJi  tJie  Holy 
G/iost,  and  t/ierefore  )iiay  be  so  filled. 

Acts  ii.  4  says,  "  They  were  all  filled,"  though  men 
and  women  were  there,  and  not  all  of  them  were  called 
officially  to  be  pastors  and  missionaries.  In  an  account 
of  a  similar  enduement  occurring  subsequently  (iVcts 
iv.  31)  the  same  words  are  used;  "all"  were  filled. 
If  the  duty  be  not  paramount  there  is  no  force  in  the 
injunction  to  the  Ephesians,  which  also  belongs  to  us 
(Eph.  V.  18):  "Be  filled  with  the  Spirit." 

2.  But  not  every  believer  is  filled. 

The  facts  of  the  case  are  mournful  in  the  extreme. 
Many  Christians  fail  to  show  the  marks  of  being  filled 
with  the  Spirit.  These  marks,  as  indicated  in  Acts  ii. 
46,  47,  are:  (i)  delight  in  God's  house,  in  Christian 
fellowship ;  (2)  gladness,  Christian  joy  pervading  the 
whole  life;  (3)  a  spirit  of  praise.  Acts  iv.  31  adds  to 
these  :  (4)  boldness  in  speaking  the  Word  ;  (5)  unity  of 
spirit ;  (6)  actual  love  for  each  other  manifested  by  un- 
selfishness ;  (7)  power  in  witnessing  for  Jesus  ;  (8)  great 
grace  upon  there  all.  To  these  let  Galatians  v.  22  be 
added,  and  we  have:  (9)  the  exhibition  in  a  marked 
degree  of  the  Christian  virtues  there  named.  The  rea- 
sons why  many  Christians  are  not  filled  with  the  Spirit 
are  not  hard  to  find. 

{a)  Some  grieve  the  Spirit  (Eph.  iv.  30).  This  is 
done  by  inconsistency  in  the  life. 

{b)  Some  quench  the  Spirit  (i  Thess.  v.  19).  The 
life  may  be  consistent,  but  there  is  a  neglect  of  the 
Word  and  sacraments,  of  private  Bible  study  and 
prayer;  or  the  cares  and  pleasures  of  this  life  fill  the 
heart,  and  the  Spirit  is  crowded  out ;  or  it  may  be  sim- 


136  SABBATH-DA Y  JOURNEYS 

ply  that  with  earnest  desires  and  prayers  there  is  a  fail- 
ure to  use  the  power;  and  it  is  given  for  use  (i  Cor. 
vii.  7),  not  for  feelings  of  joy  and  rapture. 

{c)  Some  resist  the  Spirit  (Isa.  Ixiii.  10).  They  take 
up  arms  of  rebellion ;  they  will  not  be  ruled  by  Him. 
He  says,  '*  Go  into  the  ministry,"  or,  "  Go  to  the  for- 
eign field,"  or,  "  Take  this  humble  post,"  or,  ''  Have 
the  family  prayer  in  your  home;"  and  the  man  says, 
"  I  know  I  ought  to,  but—"  and  he  will  not. 

3.  The  seven  steps  to  be  taken  by  every  one  who 
would  be  filled  have  been  drawn  from  the  Bible,  and 
are  as  follows : 

{a)  Enthrone  Jesus  (John  vii.  39). 

{b)  Repent  of  sin  (Acts  ii.  2i^). 

ic)  Openly   confess    Christ ;    *'  be  baptized "  (Acts 

ii-  38). 

{d)  Determine  to  obey  God  fully  and  cheerfully 
(Acts  V.  32), 

{e)   Desire  the  filling  (Luke  xi.  13). 

(/)  Definitely  ask  for  the  filling  (Luke  xi.  13). 

[g)   Receive  by  faith  (Gal.  iii.  14). 

Take  a  few  moments  and  see  if  you  can  quietly  and 
heartily  take  these  seven  steps.  Then  take  a  deep  in- 
halation of  the  Spirit  into  your  soul.  Then  "  reckon  " 
that  you  have  Him  to  abide  in  you  forever. 


XXV 


MITHCAH 


Early  in  their  journey  Israel  had  been  led  to  Marah, 
"bitterness."  Now  they  are  led  to  Mithcah,  "sweet- 
ness" (Num.  xxxiii.  28).  There  was  a  weary  journey 
between  the  two  stations,  but  was  not  the  joy  worth 
all  the  trial?  At  Mithcah  the  weary  travelers  enjoyed 
the  sweet  communion  with  God  that  removes  the  re- 
membrance of  all  that  has  passed  before.  Indeed,  the 
word  from  which  "  Mithcah  "  is  taken  occurs  in  Exo- 
dus XV.  25,  where  it  is  said  that  a  tree  was  cast  into  the 
waters  of  Marah  and  they  became  '*  sweet."  Mithcah 
is  the  antidote  to  Marah  literally  and  figuratively. 
They  who  stand  upon  the  sea  of  glass  in  the  Father's 
home  remember  no  more  the  great  tribulations  out  of 
which  they  have  come.  In  like  manner,  Israel  and 
the  Christian  are  freed  from  the  terrors  of  Haradah 
and  the  contrition  of  Tahath  when  they  come  to  the 
sweetness  of  Mithcah.  How  many  times  in  the  jour- 
ney to  the  promised  Canaan  the  child  of  God  is  led 
into  "  large  places  "  of  praise  (Ps.  xxxi.  8)  and  to  sta- 
tions of  sweetness,  where  the  desert  is  forgotten  and 
God  becomes  all  and  in  all! 

It  seems  probable  that  the  incidents  recorded  in  the 
137 


138  SABB.ITH-DAY  JOURNEYS 

seventeenth  chapter  of  Numbers  occurred  at  this  sta- 
tion. If  so  a  double  significance  and  beauty  will  be 
given  to  the  secret  locked  within  the  name.  God  was 
anxious  that  the  murmurings  of  the  Israelites  should 
entirely  cease  (Num.  xvii.  5).  He  determines  to  give 
them  one  more  sign.  He  had  been  more  than  kind  to 
them  before,  but  the  great  love  wherewith  He  loved 
them  prompted  Him  to  add  sign  upon  sign.  Oh, 
never  did  a  father  pity  his  children  as  our  God  pities 
us!  So  the  Lord  directed  that  a  representative  of 
each  tribe  should  bring  a  rod  into  the  tabernacle  of 
the  congregation.  Moses  was  to  take  them  and  lay 
them  in  place  before  the  ark  of  testimony,  and  God 
promised  to  meet  with  him  there  and  show  him  some- 
thing wonderful.  It  was  done.  Among  the  rest  was 
a  rod  brought  by  Aaron,  who  represented  the  tribe  of 
Levi.  And  lo!  on  the  morrow  the  rod  of  Aaron  "was 
budded,  and  brought  forth  buds,  and  bloomed  blos- 
soms, and  yielded  almonds "  (verse  8).  Picture  the 
wondrous  miracle!  Out  of  the  dead,  black,  appa- 
rently useless  staff  there  came  the  beautiful  fragrant 
blossoms  and  the  lovely  refreshing  almonds.  Life 
came  out  of  death ;  beauty  came  out  of  black  and 
commonplace  ugliness ;  sweetness  came  out  of  sapless 
strands  of  fiber.  No  wonder  this  place  was  called 
Mithcah,  "  sweetness  "I  No  wonder  this  rod  was  kept 
in  the  ark  of  the  covenant  (Heb.  ix.  4)  as  a  testimony 
against  any  further  murmuring ;  no  wonder  it  became 
a  symbol  of  strength  and  miraculous  blessing!  (Ps.  ex. 
2  ;  Ezek.  xix.  12-14.) 

The  word  "  Mithcah  "  is  often  used  in  the  Bible ;  it 
is  sometimes  applied  to  natural  bodies  that  are  sweet 


MITHCAH  139 

to  the  taste,  as  figs  (Judg.  ix.  ii).  Sometimes  it  is 
used  of  physical  enjoyments,  as  the  sleep  of  the  labor- 
ing man  (Eccles.  v.  12)  and  the  pleasures  of  secret  sin 
(Prov.  ix.  17).  But  the  word  is  also  employed  of  high 
and  noble  enjoyments  which  the  Christian  may  well 
covet.  Look  up  and  study  carefully  the  following,  in 
which  the  root  word  occurs :  Judges  xiv.  18  ;  Nehemiah 
viii.  10;  Proverbs  xvi.  24;  Ecclesiastes  xi.  7  ;  Song  of 
Solomon  ii.  3  ;  Isaiah  v.  20 ;  Job  xxi.  2>Z-  To  seven 
particular  things  let  us  pay  attention. 

1.  Counsel. 

Whether  from  man  or  God,  true  counsel  is  sweet. 
Psalm  Iv.  14:  "We  took  sweet  counsel  together,  and 
walked  into  the  house  of  God  in  company  ;  "  Proverbs 
xvi.  21  :  "The  wise  in  heart  shall  be  called  prudent: 
and  the  sweetness  of  the  lips  increaseth  learning."  It 
is  a  blessed  thing  to  have  a  friend  in  whose  judgment 
we  may  trust  and  with  whom  we  may  exchange  advice 
and  consolation.  And  there  is  a  best  Friend  of  all, 
who  sticketh  closer  than  a  brother. 

2.  Meditation. 

The  psalmist  cries,"  My  meditation  of  Him  shall  be 
sweet  "  (Ps.  civ.  34).  To  a  pure  and  godly  mind  there 
can  be  no  sohtude.  God  is  always  present,  holy 
thoughts  and  emotions  are  always  nigh,  and  the  Chris- 
tian can  surround  and  fill  himself  with  the  divine 
sweetness  of  pious  meditation.  What  a  blessing  it  is 
that  we  can  drink  in  calmly,  quietly,  the  sweet  breaths 
of  the  divine  Spirit,  who  is  glad  to  show  Himself  under 
the  figure  of  freshly  blowing  breezes  of  the  springtime! 
(John  iii.  8.) 

3.  The  Word. 


140  SABBATH-DA  Y  JOURNE YS 

David  understood  what  sweetness  is,  and  does  not 
hesitate  to  say  (Ps.  cxix.  103),  "How  sweet  are  Thy 
words  unto  my  taste!  yea,  sweeter  than  honey  to  my 
mouth."  The  Christian  hkewise  dwells  upon  the  teach- 
ings of  the  Word  with  constant  and  growing  delight. 
"  And  Jesus  said  unto  them,  I  am  the  bread  of  life :  he 
that  Cometh  to  Me  shall  never  hunger;  and  he  that 
beheveth  on  Me  shall  never  thirst"  (John  vi.  35); 
"  Thy  words  were  found,  and  I  did  eat  them ;  and 
Thy  word  was  unto  me  the  joy  and  rejoicing  of  mine 
heart :  for  I  am  called  by  Thy  name,  O  Lord  God  of 
hosts  "  (Jer.  xv.  16) ;  "  Neither  have  I  gone  back  from 
the  commandment  of  His  lips ;  I  have  esteemed  the 
words  of  His  mouth  more  than  my  necessary  food" 
(Job  xxiii.  12);  "Blessed  are  they  which  do  hunger 
and  thirst  after  righteousness :  for  they  shall  be  filled  " 
(Matt.  v.  6). 

4.  Judgments. 

"  Sweeter  also  than  honey  and  the  honeycomb,"  says 
David,  are  the  "judgments  of  the  Lord  "  (Ps.  xix.  10). 
By  judgments  I  understand  all  the  decisions  of  God 
in  providence  and  grace,  as  well  as  all  the  conclusions 
of  His  mind  as  to  our  welfare.  Truly  they  are  sweet 
to  the  one  who  can  say,  "  Not  my  will,  but  Thine,  be 
done." 

5.  Believing, 

"Peace  in  beheving"  (Rom.  xv.  13).  What  a 
beautiful  thought!  The  wife  has  peace  in  believing 
that  the  husband  is  true  to  her;  the  child  has  peace  in 
believing  that  the  mother's  breast  is  its  proper  pillow. 
There  is  a  sweetness  in  childlike  trust  in  God  that 
makes  all  other  joys  seem  trivial. 


MITHCAH  141 

6.  Communion. 

"  Did  not  our  heart  burn  within  us,  while  He  opened 
to  us  the  Scriptures?  "  said  the  two  disciples  at  Emmaus 
(Luke  xxiv.  32).  The  word  here  rendered  "burn" 
means  "to  boil"— to  be  boiling  hot.  It  is  the  same 
word  we  have  in  Revelation  iii.  15:  "I  would  thou  wert 
hoty  Our  Lord  wants  us  to  be  boiling  in  fervor  and 
love.  No  one  has  such  sweetness  of  temper  and  life 
as  he  who  is  in  earnest  for  the  Master.  Delightful  com- 
munion does  our  risen  Lord  offer  to  all  His  brethren 
who  will  walk  with  Him. 

7.  The  love  of  God. 

Truly  this  is  sweet.  "The  love  of  God  is  shed 
abroad  in  our  hearts  by  the  Holy  Ghost,"  says  Paul, 
in  Romans  v.  5.  What  ineffable  sweetness  is  here! 
"  Oh,  taste  and  see  that  the  Lord  is  good."  Cheer 
the  wilderness  journey  by  opening  the  heart  to  the  love 
of  God,  which  He  is  so  willing  to  shed,  diffuse  copi- 
ously, into  and  all  through  it. 


XXVI 


HASHMONAH 


Moving  on  from  the  sweet  enjoyments  of  Mithcah, 
the  people  came  to  a  station  called  Hashmonah,  and 
pitched  there  (Num.  xxxiii.  29).  We  are  coming  to 
very  sacred  and  holy  ground  now.  Aaron,  the  high 
priest,  becomes  the  central  figure,  taking  precedence 
even  of  Moses  in  the  sublime  picture.  This  is  because 
we  are  coming  toward  Mount  Hor.  On  this  mountain 
Aaron  died,  under  circumstances  which  have  awed 
and  instructed  the  world,  and  awe  and  instruct  us  still. 
He  was  an  example  of  a  man  growing  richer  in  ex- 
perience and  more  useful  in  service  as  he  approached 
the  end  of  his  Hfe.  What  a  noble  thing  it  is  to  find 
gray  hairs  in  the  way  of  righteousness!  The  world 
applauds  the  patriarch  in  political  and  national  affairs 
who  is  able  to  work  on  until  he  has  reached  fourscore 
years.  And  surely  the  angels  must  rejoice  when  they 
see  Christian  standard-bearers  who  preserve  inward 
youth,  cheerfulness,  adaptability,  and  faithfulness  even 
to  the  end  of  life. 

Notice  that  God,  in  the  eighteenth  and  nineteenth 
chapters  of  Numbers,  addresses  His  commands  di- 
rectly to  Aaron.  The  law  for  the  maintenance  of  the 
142 


HASHM0N.-1H  143 

priests  is  to  be  declared,  and  so  God  speaks  to  the  high 
priest  face  to  face.  Hitherto  He  had  spoken  mostly- 
through  Moses;  but  Aaron  was  now  coming  into  very 
close  and  blessed  relations  with  Jehovah.  All  his  envy 
of  Moses  had  been  put  away ;  the  sign  of  the  budding 
rod  had  been  given  him ;  he  was  being  prepared  for 
Mount  Hor.  It  is  sweet  to  see  a  man  or  woman 
ripening  for  heaven.  The  dear  Lord  often  carries  on 
the  work  of  sanctification  with  rapidity  and  with 
special  movings  of  grace  at  the  end.  We  should  re- 
joice in  this,  as  it  is  a  sign  of  infinite  love  and  a  prom- 
ise and  prophecy  of  infinite  blessedness. 

But,  though  Aaron  was  progressing  rapidly  in  the 
divine  life,  we  find  that  the  Israelites  were  falling  now 
and  again  into  very  distressing  sins.  We  have  no  de- 
tailed account  of  what  occurred  at  Hashmonah,  but 
we  can  legitimately  draw  from  the  meaning  of  the 
word  that  the  people  here  took  a  backward  step. 
"Hashmonah"  means  literally  "a  hasty  numbering." 
The  station  would  be  very  impressive  to  the  Jew, 
much  more  so  than  to  us. 

For  this  haste  must  be  understood  not  as  that  oc- 
casioned by  fear  of  the  nearness  of  enemies,  but  by 
presumption.  Scholars  tell  us  that  the  word  contains 
the  idea  of  chaffing  talk,  of  loud  boasting,  of  that 
pleasurable  bantering  which  a  company  of  soldiers 
might  engage  in  before  a  battle  in  which  success  was 
assured.  It  was  the  boasting  which  he  who  "  girds  on 
his  armor  "  was  accustomed  to  indulge  in.  It  was  the 
sarcastic  challenge  of  self-sufficiency  which  Goliath 
hurled  against  David. 

The  people  of  Israel,  made  proud  by  the  sweet  re- 


144  SABBATH-DAY  JOURNEYS 

freshment  of  the  last  station,  took  a  census  of  the 
forces  they  could  command,  with  a  view  to  fighting 
their  own  way  into  Canaan.  Their  privilege  led  them 
to  presumption.  How  vividly  have  we  seen  all  the 
way  along  the  unevenness  of  the  IsraeUtes'  hfe,  now 
up  and  now  down,  in  constant  change!  But  are  our 
feelings  any  more  firm,  our  sentiments  any  more  steady, 
and  our  course  any  more  constant?  Marah  leads  to 
Elim,  and  Mithcah  to  Hashmonah. 

1.  The  lesson  for  the  Christian  is  plain.  By  all 
means  avoid  presumption ;  let  not  despair  drive  you 
to  it,  let  not  privilege  lead  you  to  it.  David  numbered 
the  people  presumptuously,  and  God  destroyed  seventy 
thousand  of  them  to  humble  him  (2  Sam.  xxiv.).  Gid- 
eon might  have  boasted  in  the  number  of  his  army, 
and  God  taught  him  that  three  hundred  willing  and 
active  ones  alone  were  to  be  chosen  (Judg.  vii.  6). 
All  this  pointed  the  Jew  back  to  Hashmonah,  where 
Israel  sinned  by  numbering  the  people,  and  it  may  well 
turn  our  memories  to  the  same  spot.  On  presumption 
study  the  following  passages :  Psalm  Ixxv.  5  ;  Isaiah 
iii,  16;  Proverbs  xvii.  19;  Job  xxxviii.  11;  Hosea  v. 
5  ;  2  Peter  ii.  18;  Jude  16. 

2.  Another  lesson  for  us  to  learn  is  this:  let  us 
avoid  hasty  estimates.  Study  the  world  before  you 
desire  its  pleasures  or  estimate  too  highly  its  promises. 
Know  a  person  thoroughly  before  passing  an  estimate 
upon  his  character.  Be  very  careful  of  giving  judg- 
ments on  the  times  in  which  you  live,  as  if  the  spirit  of 
Elias  had  come  and  incarnated  in  you  "  to  restore  all 
things"  (Matt.  xvii.  11).  The  deliverer  to  turn  away 
ungodliness  may  not  have  appeared  in  your  day  (Rom. 


HASHMONAH  145 

xi.  26).  The  disciples  were  often  wrong  on  this  point, 
looking  always  for  a  restoration  of  an  earthly  kingdom 
to  Israel  (Acts  i.  6). 

3.  In  one  other  respect  the  hasty  numbering  may 
yield  us  practical  lessons.  We  are  not  to  try  to  decide 
when  the  great  prophecies  are  to  be  fulfilled.  The 
year  1666  was  set  as  the  time  for  the  overthrow  of  the 
Roman  hierarchy;  1881  was  supposed  by  many  to  be 
the  limit  of  the  world's  existence.  The  times  and  sea- 
sons are  in  God's  hand ;  He  is  "  the  wonderful  num- 
berer,"  or  "numberer  of  secrets"  (Dan.  viii.  13,  marg. 
See  Acts  i.  7).  Let  us  leave  the  matter  with  Him. 
We  are  commanded  to  watch.  This  implies  that  the 
time  of  the  Lord's  coming  and  the  details  of  the  con- 
summation of  all  things  are  uncertain. 

In  general  the  spiritual  lesson  of  this  station  is  that 
we  are  often  tempted  to  fix  our  eyes  upon  outward 
instead  of  inward  things.  Statistics  dazzle  us.  We 
pin  our  faith  in  the  Lord's  power  to  save  the  world 
upon  the  number  of  converts  reported  by  the  several 
Christian  denominations.  These  may  be  assurances 
in  a  general  way  that  Christ  is  moving  upon  the  hearts 
of  men ;  but  our  belief  in  His  power  and  wisdom 
should  be  founded  upon  something  deeper  than  mere 
numberings  of  secretaries.  Above  all  things  let  us 
keep  the  eye  fixed  upon  the  Master,  who  shall  "see 
the  travail  of  His  soul,  and  be  satisfied."  Let  us  be 
sure  that  we  are  doing  our  part,  by  inward  yieldings 
and  by  outward  service,  to  hasten  His  coming. 


XXVII 


MOSEROTH 


Life  is  a  succession  of  lights  and  shades.  The 
Christian's  Hfe  is  an  alternating  discipline  of  joys  and 
sorrows,  favors  and  afflictions.  The  number  of  the 
desert  stations  where  Israel  was  afflicted  must  have 
been  noticed  by  the  student  who  has  followed  this 
series ;  but  there  was  not  one  more  than  was  needed ; 
there  was  not  one  without  a  cause  in  their  own  con- 
duct ;  there  was  not  one  which  was  not  matched  by  a 
station  where  God  showed  His  face  in  mercy  and 
favor  to  His  wandering  children.  Under  these  cir- 
cumstances the  shadows  but  proved  the  strength  of 
the  light ;  the  chastisement  became  an  evidence  of  a 
fatherly  love. 

In  Moseroth,  our  next  station  (Num.  xxxiii.  30),  we 
have  all  of  these  ideas  brought  out.  The  word  may 
mean  either  "bonds,"  "chastisements,"  or  "instruc- 
tions." In  the  light  of  the  last  station  these  meanings 
become  very  important.  At  Hashmonah  the  Israelites 
were  guilty  of  hasty  and  petulant  numbering  of  their 
soldiers,  as  if  to  go  to  war  in  their  own  strength.  For 
this  sin  God  punished  them,  and  the  station  where  the 
punishment  fell  upon  them  they  called  Moseroth,  or 
146 


MOSEROTH  147 

"chastisements."  The  root  from  which  this  name 
comes  is  used  in  Psalm  xciv.  12:"  Blessed  is  the  man 
whom  Thou  c/iastenesf,  O  Lord;"  and  in  Proverbs 
xxix.  15  :  "The  rod  and  reproof  gwe  wisdom." 

What  the  particular  afflictions  were  that  befell  them 
at  this  station  we  are  not  told.  That  they  were  brought 
on  by  disobedience  is  plain ;  that  they  were  neverthe- 
less expressive  of  the  Father's  love  is  sure.  Israel 
might  gladly  welcome  them,  though  by  no  means 
"joyous";  for  "afterward"  they  yielded  the  "peace- 
able fruit  of  righteousness." 

It  is  significant  that  "  Moseroth"  means  either  "chas- 
tisements "  or  "  instructions  "  ;  for  the  divine  correction 
imparts  true  knowledge  to  those  who  are  "  exercised 
thereby  "—knowledge  of  God,  of  the  divine  law,  of  sin 
and  its  punishment.  To  show  the  importance  of  the 
idea  contained  in  the  root  word  from  which  "  Mose- 
roth "  comes,  look  at  the  following  passages,  in  all  of 
which  it  occurs : 

I.  Translated  "bond"  or  "bonds":  "He  looseth 
the  bond  of  kings,  and  girdeth  their  loins  with  a  girdle  " 
(Job  xii.  18) ;  "  O  Lord,  truly  I  am  Thy  servant ;  I  am 
Thy  servant,  and  the  son  of  Thine  handmaid :  Thou 
hast  loosed  my  bonds  "  (Ps.  cxvi.  16) ;  "I  will  get  me 
unto  the  great  men,  and  will  speak  unto  them  ;  for  they 
have  known  the  way  of  the  Lord,  and  the  judgment 
of  their  God :  but  these  have  altogether  broken  the 
yoke,  and  burst  the  bonds"  (Jer.  v.  5);  "Thus  saith 
the  Lord  to  me ;  Make  thee  bonds  and  yokes,  and  put 
them  upon  thy  neck "  (Jer.  xxvii.  2);  "For  it  shall 
come  to  pass  in  that  day,  saith  the  Lord  of  hosts,  that 
I  will  break  his  yoke  from  off  thy  neck,  and  will  burst 


l-iS  SABBATH-DA Y  JOURNEYS 

thy  bonds,  and  strangers  shall  no  more  serve  them- 
selves of  him  "  (Jer.  xxx.  8) ;  "  And  I  will  cause  you 
to  pass  under  the  rod,  and  I  will  bring  you  into  the 
bond  of  the  covenant"  (Ezek.  xx.  37);  "For  now 
will  I  break  his  yoke  from  off  thee,  and  will  burst  thy 
bonds  in  sunder"  (Nah.  i.  13). 

2.  Translated  "  chasten  "  or  "  chastisement  "  :  "  And 
know  ye  this  day :  for  I  speak  not  with  your  children 
which  have  not  known,  and  which  have  not  seen  the 
chastisement  of  the  Lord  your  God,  His  greatness. 
His  mighty  hand,  and  His  stretched-out  arm"  (Deut. 
xi.  2) ;  **  Behold,  happy  is  the  man  whom  God  cor- 
recteth :  therefore  despise  not  thou  the  chastening  of 
the  Almighty  "  (Job  v.  17) ;  "I  have  heard  the  check 
[chastisement]  of  my  reproach,  and  the  spirit  of  my 
understanding  causeth  me  to  answer "  (Job  xx.  3) ; 
"  Surely  it  is  meet  to  be  said  unto  God,  I  have  borne 
chastisement,  I  will  not  offend  any  more  "  (Job  xxxiv. 
31);  "My  son,  despise  not  the  chastening  of  the 
Lord ;  neither  be  weary  of  His  correction  "  (Prov.  iii. 
11);  "  He  that  spareth  his  rod  hateth  his  son :  but  he 
that  loveth  him  chasteneth  him  betimes"  (Prov.  xiii. 
24) ;  "  Lord,  in  trouble  have  they  visited  Thee ;  they 
poured  out  a  prayer  when  Thy  chastening  was  upon 
them"  (Isa.  xxvi.  16);  "He  was  wounded  for  our 
transgressions.  He  was  bruised  for  our  iniquities :  the 
chastisement  of  our  peace  was  upon  Him ;  and  with 
His  stripes  we  are  healed  "  (Isa.  liii.  5) ;  "All  thy  lovers 
have  forgotten  thee ;  they  seek  thee  not ;  for  I  have 
wounded  thee  with  the  wound  of  an  enemy,  with  the 
chastisement  of  a  cruel  one,  for  the  multitude  of  thine 
iniquity  ;  because  thy  sins  were  increased  "  (Jer.  xxx.  14). 


MOSEROTH  149 

3.  Translated  "  instruction  "  :  "  Then  He  openeth 
the  ears  of  men,  and  sealeth  their  instruction  "  (Job 
xxxiii.  16);  "Seeing  thou  hatest  instruction,  and  easi- 
est My  words  behind  thee"  (Ps.  1.  17);  "But  they 
obeyed  not,  neither  incHned  their  ear,  but  made  their 
neck  stiff,  that  they  might  not  hear,  nor  receive  instruc- 
tion "  (Jer.  xvii.  23) ;  "  And  they  have  turned  unto  Me 
the  back,  and  not  the  face  :  though  I  taught  them,  rising 
up  early  and  teaching  them,  }et  they  have  not  heark- 
ened to  receive  instruction  "  (Jer.  xxxii.  t,2>)  !  "  Thus 
saith  the  Lord  of  hosts,  the  God  of  Israel ;  Go  and  tell 
the  men  of  Judah  and  the  inhabitants  of  Jerusalem, 
^Vill  ye  not  receive  instruction  to  hearken  to  My 
words?  saith  the  Lord"  (Jer.  xxxv.  13);  "So  it  shall 
be  a  reproach  and  a  taunt,  an  instruction  and  an  aston- 
ishment unto  the  nations  that  are  round  about  thee, 
when  I  shall  execute  judgments  in  thee  in  anger  and 
in  fury  and  in  furious  rebukes.  I  the  Lord  have 
spoken  it"  (Ezek.  v.  15);  "I  said,  Surely  thou  wilt 
fear  Me,  thou  wilt  receive  instruction ;  so  their  dwell- 
ing should  not  be  cut  off,  howsoever  I  punished  them : 
but  they  rose  early,  and  corrupted  all  their  doings " 
(Zeph.  iii.  7).  Besides  these,  observe  that  in  Proverbs 
the  word  is  used  twenty-four  times  and  translated 
"instruction." 

4.  It  is  worthy  of  remark  that  a  Greek  word  [paiihio) 
used  frequently  in  the  New  Testament  contains  the 
same  ideas  of  "  chastisement  "  and  "  instruction."  Note 
the  following :  "  But  when  we  are  judged,  we  are  chas- 
tened of  the  Lord,  that  we  should  not  be  condemned 
with  the  world"  (i  Cor.  xi.  32);  "As  unknown,  and 
yet  well   known ;  as  dying,  and,  behold,  we  live ;  as 


150  S.^BBATH-DAY  JOURNEYS 

chastened,  and  not  killed"  (2  Cor.  vi.  9);  "All  Scrip- 
ture is  given  by  inspiration  of  God,  and  is  profitable 
for  doctrine,  for  reproof,  for  correction,  for  instruc- 
tion in  righteousness"  (2  Tim.  iii.  16);  "As  many  as 
I  love,  I  rebuke  and  chasten :  be  zealous  therefore,  and 
repent"  (Rev.  iii.  19).  Study  carefully  Hebrews  xii. 
5-1 1,  and  note  how  in  every  verse  the  subject  is  treate'd 
of  under  all  aspects.  In  all  of  these  the  word  hpaidiw, 
which  itself  comes  from  the  word  meaning  "boy"  or 
"  child."  As  chastisement  and  instruction  are  impHed 
in  the  right  development  of  every  child,  so  are  they 
needed  in  the  education  of  the  child  of  God. 


XXVIII 

BENE-JAAKAN 

The  correction  administered  to  Israel  at  Moseroth 
was  continued  in  their  next  station,  which  received  the 
name  of  Bene-j^aakan  (Num.  xxxiii.  31).  This  name 
signifies  "  the  children  of  great  tribulation."  It  comes 
from  a  Hebrew  word  which  means  "to  press"  or  "to 
squeeze,"  as  a  cart  is  pressed  that  is  heavy  laden.  In 
this  sense  it  is  used  in  Amos  ii.  13:  "Behold,  I  am 
pressed  under  you,  as  a  cart  is  pressed  that  is  full  of 
sheaves."  It  is  used  in  the  sense  of  oppression  in 
Psalm  Iv.  3 :  "  Because  of  the  voice  of  the  enemy,  be- 
cause of  the  oppression  of  the  wicked :  for  they  cast 
iniquity  upon  me,  and  in  wrath  they  hate  me."  These 
passages  show  how  wonderfully  significant  was  the 
name  given  to  this  camping-place  in  the  desert,  where, 
in  the  midst  of  the  divine  chastisements,  they  called 
themselves  "  the  children  of  great  pressure  "  or  "  trib- 
ulation." Our  Saviour  uses  an  expression  precisely 
analogous  to  this  when  He  says, "  But  I  have  a  baptism 
to  be  baptized  with;  and  how  am  I  straitened  [i.e., 
"pressed"  or  "afflicted"]  till  it  be  accomplished!" 
(Luke  xii.  50.)  The  same  idea  and  the  same  Greek 
words  are  found  in  Acts  xviii.  5,  where  Paul  was 
151 


1 52  SABBA  TH-DA  Y  JOURNE  YS 

"pressed  in  the  spirit,"  wishing  to  testify  for  Christ. 
Again,  in  2  Corinthians  vi.  12,  Paul  charges  the  Chris- 
tians in  Corinth  with  being  "straitened"  or  "pressed" 
in  their  affection  for  him.  Other  Old  Testament  in- 
stances of  the  use  of  the  Hebrew  word  are :  "  The  steps 
of  his  strength  shall  be  straitened,  and  his  own  counsel 
shall  cast  him  down "  (Job  xviii.  7) ;  "  When  thou 
goest,  thy  steps  shall  not  be  straitened ;  and  when 
thou  runnest,  thou  shalt  not  stumble"  (Prov.  iv.  12); 
"  For  they  were  in  three  stories,  but  had  not  pillars  as 
the  pillars  of  the  courts:  therefore  the  building  was 
straitened  more  than  the  lowest  and  the  middlemost 
from  the  ground"  (Ezek.  xlii.  6);  "O  thou  that  art 
named  The  house  of  Jacob,  is  the  Spirit  of  the  Lord 
straitened?  are  these  His  doings?  do  not  My  words  do 
good  to  him  that  walketh  uprightly?  "    (Micah  ii.  7.) 

There  is  something  further  to  be  said  in  explanation 
of  the  name  of  this  station.  There  w^as  at  that  time 
a  small  tribe  or  clan  called  Bene-jaakan.  They  were 
sons  of  Jaakan,  as  their  names  imphed,  and  Jaakan  was 
descended  from  Seir  the  Horite  (i  Chron.  i.  38-42). 
They  seem  to  have  had  their  home  in  the  valleys  and 
fastnesses  around  Mount  Hor,  to  the  eastw^ard  of  the 
desert  of  Zin,  in  which  the  people  were  now  journey- 
ing. Seir  signifies  "  hairy,"  "  a  goat,"  "  a  satyr,"  "  a 
devil,"  and  he  seems  to  have  been  of  the  stock  of 
Canaan  (Gen.  xxxvi.  20,  21,  27).  All  this  was  very 
bad,  and  the  Israelites,  who  knew  these  names  and  the 
history  of  the  individuals  so  well,  could  not  have  taken 
a  more  humiliating  name  for  their  station  in  the  wilder- 
ness than  Bene-jaakan.  It  conveyed  to  their  minds  a 
vivid  idea  of  the  connection  between  sin  and  punish- 


BRNB-JAAKAN  153 

ment.  It  attested  their  own  humility  and  desire  to 
avoid  in  the  future  the  sins  which  liad  been  so  ruinous 
to  the  clan  whose  name  they  used  for  their  stopping- 
place.  Moses  speaks  of  the  '  children  of  Jaakan  "  in 
Deuteronomy  x.  6  in  a  way  to  show  that  their  charac- 
teristics were  well  known  to  the  Israelites. 

1.  We  learn  here,  first  of  all,  something  of  the  power 
of  influence.  In  the  margin  of  the  passage  in  i  Chron- 
icles referred  to  above  you  will  find  that  Jaakan  was 
another  name  for  Achan.  Now  it  must  not  be  sup- 
posed that  the  Achan  who  afterward  troubled  Israel  is 
the  person  here  meant.  He  was  an  Israelite,  while  the 
Jaakan  of  the  text  was  a  descendant  of  Canaan.  But 
it  might  have  been  that  there  had  been  an  admixture 
of  races,  or  at  least  an  admixture  of  influences  between 
the  races,  so  that  bad  blood  and  bad  life  in  Israel  re- 
sulted. Influence  is  one  of  the  strongest  forces  in  the 
universe,  and  the  "  troubler  of  Israel "  may  have  owed 
his  defection  and  deceit,  if  not  his  very  name,  to  the 
Achan  who  was  a  dweller  in  the  valleys  around  Mount 
Hor.  Certain  it  is  that  the  similarity  in  names  and  char- 
acters is  most  significant,  and  it  may  well  lead  us  to 
think  upon  the  influence  we  are  exerting  and  the  influ- 
ences under  which  we  are  conscious  of  hving.  Such  a 
little  thing  may  lead  us  away  from  the  dear  Lord  and 
make  us  deceivers  and  troublers! 

2.  Another  lesson  for  us  is  that  it  is  sometimes  ne- 
cessary for  God  to  add  one  station  of  affliction  to  an- 
other in  order  to  bring  us  to  a  proper  humility.  Mose- 
roth  was  not  enough  for  Israel.  It  is  often  insufficient 
for  us,  and  we  must  be  led  to  deeper  sorrows  and  more 
telhng  chastisements.    How  much  better  to  submit  our 


154  SABBATH-DAY  JOURNEYS 

wills  quickly,  gladly,  to  the  divine  will!  Even  the 
world  says  that  "  it  never  rains  but  it  pours."  Paul 
speaks  of  "  sorrow  upon  sorrow,"  but,  thank  God,  he 
also  speaks  of  "abundance  of  grace,"  while  St.  John 
promises  "  grace  for  grace."  Let  us  never  forget,  even 
when  the  afflictions  are  deepening,  that  "  whom  the 
Lord  loveth  He  chasteneth."  And  when  the  severest 
tests  are  appHed  let  us  remember  that  the  fire  is  sent 
not  in  cursing,  but  in  blessing,  as  in  the  promise  (Isa. 
xlviii.  10,  marg.) :  "Behold,  I  have  refined  thee,  but 
not  for  silver;  I  have  chosen  thee  in  the  furnace  of 
affliction."     (Compare  Ezek.  xxii.  20,  22.) 

It  is  very  interesting  to  observe  how  a  common  idea 
of  pressure  or  crushing  runs  through  all  the  world's 
thought  of  affliction.  Take  our  word  "  tribulation." 
It  contains  the  simile  of  "  threshing."  As  under  the 
strokes  of  the  flail  the  precious  grains  of  wheat  are 
separated  from  the  chaff,  so  under  the  rod  of  tribula- 
tion the  wholesome  graces  of  character  are  brought  to 
the  light,  and  the  refuse  is  left  to  be  scattered  by  the 
winds.  We  speak  also  of  the  "  wine  "  of  life,  but  this 
imphes  the  crushing  of  many  ripened  grapes  and  the 
outflowing  of  the  mingled  richness.  All  of  these  sim- 
iles remind  us  of  the  pressing  sorrows  through  which 
God  at  Bene-jaakan  led  His  people  to  the  "  peaceable 
fruit  of  righteousness." 


XXIX 


HOR-HAGIDGAD 


If  the  reader  has  closely  followed  the  passages  thus 
far  he  must  be  impressed  with  the  wonderful  analogy 
between  the  journeys  of  Israel  in  the  desert  and  the  in- 
ward experiences  of  the  Christian  on  the  way  to  the 
heavenly  Canaan.  The  youngest  followers  of  Christ 
must  have  gained  some  new  appreciation  of  the  variety 
of  experiences  and  divine  deahngs  with  us  necessary 
to  fit  us  for  the  enjoyment  of  heaven.  But  this  portion 
of  the  journey  to  which  we  have  now  come  can  be  un- 
derstood only  by  those  who  have  suffered  deeply.  To 
most  of  us  the  sorrows  and  soul  wrestlings  here  prefig- 
ured will  come  at  some  stage  of  our  progress.  To 
many  of  us  they  may  not  yet  have  come.  Let  us, 
however,  learn  the  lesson  of  trust  and  obedience  now, 
that  we  may  not  be  taken  unawares  farther  on. 

The  experiences  of  the  Israehtes  in  this  portion  of 
their  journey  made  a  deep  impression  upon  the  mind 
of  Moses.  He  never  forgot  the  valleys  lying  around 
and  before  Mount  Hor.  This  was  comparatively  new 
ground  to  him.  For  forty  years  he  had  dwelt  in  the 
mountains  of  Midian,  so  that  every  foot  of  soil  and 
rock  around  Dophkah  and  Alush  and  Rephidim  was 
155 


1 5  6  SABBA  TH-DA  Y  JOURNE  YS 

familiar  to  him ;  but,  so  far  as  we  know,  he  had  not 
been  so  high  up  in  the  desert  of  Zin.  The  natural 
scenery  impressed  him.  The  contact  with  the  "  chil- 
dren of  Jaakan  "  and  their  evil  influence  upon  the  peo- 
ple under  his  charge  depressed  him.  He  knew  how 
to  meet  Amalek,  but  here  was  a  quieter,  more  insidious 
foe.  What  he  felt  and  suffered  in  this  portion  of  the 
journey  is  described  in  Deuteronomy  ix.  24-29,  x.  1-7. 
He  was  speaking  of  Hashmonah  and  the  unbeheving 
numbering  of  the  people  there  when  he  said :  '  Ye 
have  been  rebellious  against  the  Lord  from  the  day  that 
I  knew  you  "  (Deut.  ix.  24).  What  he  did  in  Moseroth 
is  described  as  follows :  "  Thus  I  fell  down  before  the 
Lord  forty  days  and  forty  nights,  as  I  fell  down  at  the 
first;  because  the  Lord  had  said  He  would  destroy 
you"  (Deut.  ix.  25).  And  then  very  clearly  he  de- 
scribes how  God  led  them  deeper  into  tribulation  at 
Bene-jaakan  (Deut.  x.  6),  and  then  in  the  next  verse 
tells  how  they  came  to  Gudgodah,  which  is  another 
form  of  the  name  which  we  have  in  Numbers  xxxiii. 
32,  and  which  stands  at  the  head  of  this  section. 

What,  then,  does  Hor-hagidgad  signify?  At  our 
last  study  we  left  the  Israelites  where  God  had  been 
afflicting  them  because  of  their  forgetfulness  and  sin. 
Indeed,  for  two  stations  we  have  had  the  subject  of 
divine  chastisement  before  us.  Here  the  iron  pene- 
trates still  deeper  into  their  souls  and  they  are  made  to 
endure  still  more  severe  afflictions.  For  Hor-hagidgad 
means  "a  narrow  passage  of  great  affliction."  The 
idea  seems  to  be  taken  from  some  narrow  defile  in  the 
mountains  where  a  pressing  host  might  come  to  great 
disaster.    The  Syriac  form  of  the  word  means  "  the  eye 


HOR-H.ICIDGAD  157 

of  a  needle."  This  is  the  same  figure  as  in  Matthew 
xix.  24.  God  saw  best  to  afflict  Israel  here,  so  that 
they  might  have  more  and  more  of  a  desire  to  enter  in 
through  the  "  strait  gate  "  and  tread  the  "  narrow  way." 

The  Hebrew  word  from  which  the  name  of  this  sta- 
tion is  taken  is  very  expressive.  It  contains  a  sugges- 
tion of  the  darkness,  narrowness,  dismalness  of  a  rocky 
defile  in  the  mountains.  How  often  have  we  felt  the 
gloom  and  oppression  of  such  a  place!  In  i  Samuel 
xiv.  II  the  word  is  rendered  "hole."  In  many  pas- 
sages it  is  translated  "  cave."  David  found  himself  in 
many  such  places  in  the  course  of  his  life,  and  so  did 
the  Covenanters,  Waldensians,  and  other  faithful  chil- 
dren of  the  Lord.  In  2  Kings  xii.  9  the  same  word  is 
used  of  the  httle  hole  Jehoiada  bored  in  the  lid  of  the 
chest.  The  thought  is  of  narrowness,  oppression,  and 
straitening.  Let  us  form  a  mental  picture  of  the  Israel- 
ites away  in  some  dark,  gloomy,  dripping  mountain 
fastness,  crowded  together  in  physical  stress  and  mis- 
ery, while  the  whole  outward  picture  was  painfully 
realized  in  the  affliction  and  despair  of  their  souls.  God 
was  deaHng  with  them,  and  for  the  present  it  was  not 
joyous,  but  grievous. 

For  us  the  lesson  is  plain.  One  stroke  of  the  rod  is 
not  always  sufficient  to  humble  us.  Even  two  strokes 
may  not  suffice,  and  God  needs  to  add  Hor-hagidgad 
to  Bene-jaakan.  Hard  names  they  are  to  us ;  hard 
lessons  they  contained  for  Israel,  and  pass  on  to  us. 
We  do  not  desire  to  "  agonize  to  enter  in  at  the  strait 
gate  "  ;  so  God  finds  it  necessary  to  afflict  us  again  and 
again.  There  is  a  remarkable  passage  in  Proverbs  iii. 
II,  quoted  by  the  writer  of  the  Hebrews  (xii.  5),  that 


158  SABBATH-DAY  JOURNEYS 

runs  as  follows :  "  My  son,  despise  not  the  chastening 
of  the  Lord;  neither  be  weary  of  His  correction." 
Here  we  have  the  two  extremes  into  which  a  Christian 
may  fall.  We  may  either  despise  or  despond,  be  im- 
patient or  stoHd.  Both  of  these  we  are  to  avoid.  Nor 
are  we  to  oscillate  to  and  fro  as  a  pendulum  under  the 
trials  sent  upon  us ;  for  this  is  the  meaning  of  i  Thes- 
salonians  iii.  3  :  "  That  no  man  should  be  moved  by 
these  afflictions."  A  calm,  trusting  course  toward  the 
heavenly  Canaan  God  would  have  us  take. 

An  even  progress  in  the  midst  of  sunshine  or  storm 
is  the  ideal  speed  of  a  ship;  the  same  is  the  ideal  life 
of  a  Christian.  What  growth  of  inward  mortification, 
what  habitual  self-denial,  what  constant  renunciation 
of  our  own  wills  does  this  imply! 

At  this  station  the  Israelites  probably  were  feeling 
very  painfully  the  punishment  for  their  disobedience 
that  God  meted  out  to  them.  They  had  sinned  in  dis- 
trusting God,  and  therefore  they  were  to  die  in  the 
wilderness.  In  the  dark  and  clammy  defiles  of  the 
mountains  many  of  the  aged  and  more  feeble  ones 
would  drop  by  the  wayside.  What  a  picture  would 
have  met  the  eyes  of  any  traveler  who  followed  their 
course  over  the  deserts  and  through  the  mountains! 
Bodies  were  lying  on  every  side,  some  of  them  in  shal- 
low graves,  some  of  them  thrust  hastily  into  sepulchers 
hewn  out  of  the  rocks,  and  some  bones  left  for  the 
wild  beasts  to  pick  and  then  to  whiten  in  the  sun. 

It  must  have  been  about  this  time  that  the  Ninetieth 
Psalm  was  written.  You  will  observe  that  this  psalm 
was  written  by  "  Moses,  the  man  of  God."  And  if  we 
think  of  what  was  going  on  at  Hor-hagidgad,  the  peo- 


HOR-HAGIDGAD  159 

pie  dying  in  multitudes  and  the  iron  of  well-deserved 
affliction  entering  into  their  souls,  we  will  understand 
the  psalm.  "Thou  turnest  man  to  destruction,"  it 
says.  How  vivid  this  must  have  been  to  the  writer! 
"  For  all  our  days  are  passed  away  in  Thy  wrath." 
They  had  nothing  but  death  to  look  forward  to,  be- 
cause of  disobedience.  "  Who  knoweth  the  power  of 
Thine  anger?  "  It  seemed  as  if-  God  would  never  re- 
lent ;  yet  through  it  all  were  tokens  of  mercy.  "  Thou 
sayest,  Return,  ye  children  of  men.  .  .  .  Make  us 
glad.  Satisfy  us  early ;  that  we  may  rejoice  and  be 
glad.  Let  the  beauty  of  the  Lord  our  God  be  upon 
us."     In  wrath  God  remembers  mercy. 

Oh,  how  much  better  is  our  prospect  in  affliction! 
We  have  heaven  to  look  forward  to  as  a  Canaan  that 
may  be  reached.  We  have  Christ's  smile  lighting  upon 
us  even  through  the  darkness.  We  have  His  words  echo- 
ing in  our  hearts ;  "  Let  not  your  heart  be  troubled." 


XXX 


JOTBATHAH 


Emerging  from  the  defile  in  the  mountains  where 
such  sore  tribulation  had  descended  upon  the  Israel- 
ites, we  find  them  coming  into  a  wide  and  fertile  land 
watered  by  sparkling  rivers.  What  a  refreshing  change 
it  must  have  been  from  gloom  to  sunshine,  from  dis- 
tress to  rest  and  refreshment!  Moses  distinctly  calls 
the  region  "a  land  of  rivers  of  waters"  (Deut.  x.  7). 
He  calls  the  station  at  which  they  pitched  their  camp 
*' Jotbath."  This  is  the  same  as  he  had  catalogued  as 
"Jotbathah"  in  Numbers  xxxiii.  ^;^.  It  was  a  beau- 
tiful and  refreshing  place,  to  be  compared  with  Elim, 
where  fountains  and  palm  groves  were ;  and,  like 
Elim,  it  follows  close  upon  stations  where  punishment 
had  been  meted  out  to  the  rebellious  people.  In  the 
midst  of  wrath  God  always  remembers  mercy.  And 
from  this  we  may  learn  that  when  we  humble  ourselves 
and  turn  completely  to  the  Lord,  He  will  lead  us  into 
refreshing  places. 

"Jotbathah"  means  literally  "goodness."  Through 
the  great  afflictions  of  the  last  three  stations  they  had 
come  to  a  place  where  the  divine  goodness  was  be- 
stowed upon  them.  God  had  promised  to  bring  Israel 
160 


jOTR-^THAH  161 

into  a  good  land  (Exod.  iii.  8),  and  here  He  was  fulfill- 
ing the  promise.  Doubtless  the  Israelites  were  sur- 
prised when  they  were  brought  to  this  station  through 
so  much  suffering ;  but  it  was  their  own  fault,  and  it 
is  the  same  wath  us.  If  we  are  to  enjoy  the  Spirit's 
blessing  it  must  come  through  mortification  of  the  flesh. 
"  If  we  have  been  planted  together  in  the  likeness  of  His 
death,  w^e  shall  be  also  in  the  likeness  of  His  resurrec- 
tion "  (Rom.  vi.  6).  At  Hor-hagidgad  we  die  unto  self 
and  to  the  world,  but  we  come  at  once  to  taste  and  to 
see  that  the  Lord  is  ''good,"  and  we  find  ourselves  at 
the  station  where  "  is  a  river,  the  streams  whereof  shall 
make  glad  the  city  of  God  "  (Ps.  xlvi.  4). 

Goodness  as  an  attribute  of  God  needs  a  word  of 
explanation.  It  is  not  to  be  confounded  with  grace  or 
mercy  or  even  love.  Goodness,  like  wisdom  and  jus- 
tice and  truth,  is  an  inherent  attribute  of  God.  They 
are  necessary  to  Him,  so  to  speak,  and  are  not  at  all 
dependent  upon  an  act  of  His  will.  They  are  like  the 
light  and  warmth  of  the  sun.  As  long  as  the  sun  exists 
it  must  give  Hght  and  warmth.  But  grace  and  mercy 
are  dependent  upon  God's  will.  He  tuis/ies  to  be  gra- 
cious', He  chooses  to  be  merciful.  By  an  exercise  of 
His  will  He  applies  His  goodness  to  a  particular  heart 
in  a  particular  way  at  a  particular  time.  If  the  heart 
is  guilty  we  call  this  application  of  goodness  "grace." 
If  the  heart  is  miserable  we  call  it  ''  mercy."  The  ,i^'.f 
go  together— grace,  guilty ;  and  the  in's  go  together— 
mercy,  miserable.  Take  an  illustration.  The  sun  must 
always  shine,  and  if  any  plant  or  flower  is  in  the  range 
of  its  rays  that  plant  or  flower  will  grow  to  be  beauti- 
ful.    But  let  us  suppose  that  there   is  a  little  violet 


162  SABBATH-DAY  JOURNEYS 

under  the  edge  of  an  overhanging  rock,  and  the  sun 
lanlls  to  bend  one  of  its  rays  around  the  edge  of  the 
rock  to  touch  the  flower  and  cause  it  to  hft  up  its  head. 
That  vohtion  changes  the  ray  of  sunhght  from  mere 
goodness  to  grace  or  mercy,  as  the  case  might  be. 

Goodness  being  an  inherent,  essential  trait  of  God, 
it  is  no  wonder  that  our  ancestors  should  choose  this 
for  the  very  name  of  Deity;  for  God  simply  means 
"the  Good  One."  Paul  delights  to  use  the  intensive 
word  "  riches  "  when  speaking  of  the  divine  goodness, 
as  in  Romans  ii.  4:  "The  riches  of  His  goodness  and 
forbearance  and  long-suffering."  Wyclif  translates 
thus,  "  richesses,"  so  strong  and  full  is  the  plural  in  the 
Greek.  (See  also  Eph.  i.  7,  ii.  4,  7,  iii.  8  ;  Rom.  ix. 
23  ;  Phil.  iv.  19.) 

It  was  probably  at  Jotbathah  that  Moses  first  sang 
the  wonderful  psalm  given  in  Deuteronomy  x.  12-22. 
How  appropriate  its  opening  stanza:  "And  now,  Is- 
rael, what  doth  the  Lord  thy  God  require  of  thee,  but 
to  fear  the  Lord  thy  God,  to  walk  in  all  His  ways,  and 
to  love  Him,  and  to  serve  the  Lord  thy  God  with  all 
thy  heart  and  with  all  thy  soul?"  (Verse  12.)  The 
psalm  deals  throughout  with  the  goodness  of  God,  as 
was  most  fitting,  since  before  the  eyes  of  the  author 
spread  the  goodly  plain  watered  by  the  flowing  rivers. 
What  an  object-lesson  it  was  to  him,  particularly  as  he 
could  see  the  tents  of  the  resting  Israelites  dotting  that 
plain !      Notice  seven  things  in  this  psalm  : 

I ,  God  is  good  (verse  12).  This  is  the  fundamental 
idea,  and  Moses  was  familiar  with  it.  He  had  experi- 
enced "  the  good  will  of  Him  that  dwelt  in  the  bush  " 
(Deut.  xxxiii.  16;  Rom.  xii.  2). 


JOTBATHAH  163 

2.  God  deviseth  good  things.  "To  keep  the  com- 
mandments of  the  Lord,  and  His  statutes,  which  I 
command  thee  this  day  for  thy  good"  (verse  13). 
Frequently  we  read  in  the  Scriptures  of  "the  good 
hand  of  our  God"  (Ezra  viii.  18,  22).  The  royal 
bounty  of  Solomon  was  only  an  example  of  this,  for 
in  the  margin  it  is  described  as  "  according  to  the  hand 
of  King  Solomon"  (i  Kings  x.  13). 

3.  God  shows  His  good?iess  by  delighting  in  His 
people.  "  Only  the  Lord  had  a  delight  in  thy  fathers 
to  love  them,  and  He  chose  their  seed  after  them,  even 
you  above  all  people,  as  it  is  this  day  "  (verse  1 5).  We 
read  much  of  the  "pleasure"  of  the  divine  goodness. 
(See  Eph.  i.  5.)  "  The  good  pleasure  of  His  goodness  " 
even  is  spoken  of— a  remarkable  piling  up  of  sweet 
thoughts  (2  Thess.  i.  11).  As  a  good  person  dehghts 
in  benefiting  others,  so  God  dehghts  in  blessing  His 
children. 

4.  God's  goodness  itnplies  greatness  and  judgment. 
"  For  the  Lord  your  God  is  God  of  gods,  and  Lord  of 
lords,  a  great  God,  a  mighty,  and  a  terrible,  which  re- 
gardeth  not  persons,  nor  taketh  reward :  He  doth  exe- 
cute the  judgment  of  the  fatherless  and  widow,  and 
loveth  the  stranger,  in  giving  him  food  and  raiment " 
(verses  17,  18).  The  junction  of  the  two  thoughts  is 
very  clear  in  Nahum  i.  6, 7.  The  first  temptation  was  to 
cast  a  doubt  upon  the  goodness  of  the  Lord  (Gen.iii.  i). 

5.  God's  goodfiess  demands  hi'otherly  love.  "  Love 
ye  therefore  the  stranger :  for  ye  were  strangers  in  the 
land  of  Egypt"  (verse  19).  How  can  man  possibly 
enjoy  the  goodness  of  the  Father  without  reflecting  it 
upon  other  lives?     (i  John  iv.  20.) 


164  SABBA TH-DA  Y  JOURNE  YS 

6.  God's  goodness  requires  obedience.  "  Thou  shall 
fear  the  Lord  thy  God ;  Him  shalt  thou  serve,  and  to 
Him  shalt  thou  cleave,  and  swear  by  His  name  "  (verse 
20).  As  naturally  as  the  flower  lifts  up  its  head  in  the 
sunlight,  so  does  the  Christian's  heart  respond  in  grat- 
itude to  God's  kind  dealings.  See  the  praise  of  His 
"  good  promise  "  in  i  Kings  viii.  56.  See  how  even 
repentance  is  based  on  God's  goodness  (Rom.  ii.  4). 

7.  God^s  goodness  fiecessitates  praise.  "He  is  thy 
praise,  and  He  is  thy  God,  that  hath  done  for  thee 
these  great  and  terrible  things,  which  thine  eyes  have 
seen  "(verse  21).  The  psalmist's  deepest  and  most 
worshipful  theme  running  all  through  his  hymns  of 
praise  is  the  divine  goodness.  (See  Ps.  xxv.  8,  xxxiv. 
8,  Ixxiii.  I,  Ixxxv.  6,  c.  5,  cvi.  i,  cvii.  i,  cviii.  i  ;  and 
many  other  passages.) 

The  "  good  things  "  of  God  are  all  summarized  in 
the  Holy  Spirit,  who,  with  the  blessed  Redeemer,  is 
God's  best  gift  to  man.  See  how  this  idea  is  brought 
out  in  Matthew  vii.  11,  compared  with  Luke  xi.  13. 
What  good  thing  can  the  Christian  desire  that  is  not 
comprehended  in  the  gift  of  the  Holy  Spirit?  If  we 
realized  this  we  would  exclaim  with  the  psalmist,  "  Oh 
how  great  is  Thy  goodness,  .  .  .  which  Thou  hast 
wrought  for  them  that  trust  in  Thee  before  the  sons  of 
men!"  (Ps.  xxxi.  19.)  To  trust  God  and  come  under 
the  blessing  of  the  Holy  Spirit  is  to  come  into  the  sta- 
tion of  "  goodness  "  with  us  as  well  as  with  the  psalm- 
ist (Ps.  xxiii.  6). 


XXXI 

EBRONAH 

Out  of  the  peaceful  plain  watered  by  rivers  the  Is- 
raelites must  take  their  journey,  and  so  we  read  that, 
removing  from  Jotbathah,  they  encamped  at  Ebronah 
(Num.  xxxiii.  34).  In  all  probability  this  was  not  a 
long  journey  measured  by  miles,  but  when  computed 
in  experiences,  it  was  a  weary  and  significant  descent. 
The  word  "Ebronah"  means  "wrath"  or  "the  cloud 
of  loud  crying."  Sudden  and  decided  was  the  change 
from  a  station  where  the  "  goodness  "  of  God  was  par- 
ticularly manifested  to  a  station  where  divine  "  wrath  " 
called  forth  the  "  loud  crying  "  and  strong  intercession 
of  the  people.  What  more  vivid  parable  could  there 
be  of  that  "  goodness  of  God  "  which  "  leads  to  repen- 
tance "  than  this  departure  of  the  people  from  the 
pleasant  station  and  their  coming  into  a  place  of  peni- 
tential prayer  ? 

Some  scholars  say  that  this  station  was  at  a  ford 
where  the  Israelites  passed  through  the  Gulf  of  ^lana. 
We  are  now  approaching  Ezion-gaber,  which  was  a 
seaport  on  this  gulf  near  its  head.  The  host  under 
Moses  may,  therefore,  have  come  to  this  place,  where 
they  were  compelled  to  pass  through  the  waters.  The 
165 


166  Sy^BB^ TH-DA  Y  JOURNE YS 

scene  may  have  aroused  memories  of  the  destruction  of 
Pharaoh  and  his  armies.  The  passage  may  have  been 
dangerous  in  itself,  and  God  may  have  refused  to  work 
another  miracle  of  deliverance  for  them.  All  this  is 
mere  conjecture  founded,  more  or  less  reliably,  upon 
the  etymology  of  the  word  "  Ebronah,"  or  "  Abronah," 
as  Smith  gives  it  in  his  Bible  dictionary.  But  a  refer- 
ence to  these  suppositions  of  scholars  may  serve  at 
least  to  fix  a  picture  of  the  station  in  our  minds. 

The  sudden  transition  from  the  light  and  favor  of 
Jotbathah  to  the  gloom  and  sorrow  of  Ebronah  is  very 
true  to  hfe — to  Christian  Hfe.  God  in  His  wisdom 
orders  these  changes  with  three  aims  probably  in  view  : 
(i)  to  develop  humility  in  us;  (2)  to  discover  and 
destroy  selfhood,  which  is  very  apt  to  increase  when 
we  are  in  pleasant  spiritual  places;  (3)  to  teach  us 
deep  resignation  and  true  poverty  of  spirit  in  prosper- 
ity, so  that  we  may  be  blessed  indeed  and  come  to 
enjoy  the  kingdom  of  heaven  (Matt.  v.  3). 

Among  the  many  passages  in  which  occurs  the  He- 
brew word  from  which  "  Ebronah"  comes,  the  following 
may  be  referred  to,  all  containing  the  idea  of  "  wrath  "  : 
Genesis  xHx.  7  ;  Job  xxi.  30 ;  Psalm  xc.  9  ;  Proverbs 
xi.  4 ;  Isaiah  x.  6 ;  Jeremiah  vii.  29 ;  Lamentations  ii. 
2;  Ezekiel  vii.  19;  Hosea  v.  10;  Habakkuk  iii.  8. 
Thirty-four  times  the  word  is  used  with  this  meaning 
in  the  Old  Testament. 

To  be  under  God's  "  wrath  "  is  to  be  under  a  "  cloud  " 
indeed,  and  hence  we  find  the  Hebrew  root  often  used 
in  the  sense  of  a  cloud.  A  very  pathetic  example  is 
Lamentations  ii.  i,  where  the  weeping  prophet,  feeling 
that  the  people  were  deprived  of  God's  favoring  smile. 


EBRONAH  167 

exclaims,  "  How  hath  the  Lord  covered  tlie  daughter 
of  Zion  with  a  cloud  in  His  anger,  and  cast  down  from 
heaven  unto  the  earth  the  beauty  of  Israel,  and  remem- 
bered not  His  footstool  in  the  day  of  His  anger!" 
No  wonder  that  under  these  circumstances  the  daugh- 
ter of  Zion  is  described  as  humbling  herself  in  peni- 
tence and  hanging  down  her  head  in  true  shame  (verse 
lo).  The  same  Hebrew  word  is  used  in  i  Kings  xviii. 
44,  45,  where  the  cloud  is  described  which  Elijah's 
servant  beheld  from  Carmel  rising  out  of  the  sea,  and 
by  which  the  heavens  were  overspread  with  darkness 
and  tumultuous  rain. 

The  Ebronah  state  finds  illustration  in  three  main 
directions : 

I .   /;/  t/ie  example  of  our  Lord. 

Have  you  ever  stopped  to  consider  the  meaning  of 
Hebrews  v,  7?  "Who  in  the  days  of  His  flesh,  when 
He  had  offered  up  prayers  and  supplications  with  strong 
crying  and  tears  unto  Him  that  was  able  to  save  Him 
from  death,  and  was  heard  in  that  He  feared."  What 
bitterness  of  soul  is  thus  expressed!  We  are  accus- 
tomed to  think  of  our  blessed  Jesus  as  weeping  in  the 
garden  of  Gethsemane  and  crying  out  in  pain  and 
agony  on  the  cross,  but  this  passage  represents  His  bur- 
den as  habitual  during  all  the  days  of  His  residence  in 
the  flesh.  We  read  of  His  retiring  to  the  top  of  dark 
mountains  and  spending  whole  nights  in  prayer  (Luke 
vi.  12),  and  it  was  all  to  encourage  us  to  pray,  and  not 
to  faint  (Luke  xviii.  i).  So  that  when  Christ  cried  out 
on  the  cross,  "  My  God,  My  God,  why  hast  Thou  for- 
saken Me?"  He  was  but  finishing  up  the  misery  of 
which  His  whole  life,  for  our  sakes  and  for  the  world's 


168  SABBATH-DAY  JOURNEYS 

sake,  was  full.  Oh,  when  we  think  of  all  that  our  Lord 
suffered  for  us,  shall  we  not  find  our  hearts  going  out 
to  Him  in  love  and  "strong  crying"? 

2.  /;/  the  believer's  sore  stress  of  afflictio)i. 

We  have  come  upon  this  thought  more  than  once, 
but  here  we  meet  it  again.  In  His  wisdom  God  causes 
us  to  be  disciplined  by  the  pressures  of  many  sorrows 
until  we  lift  up  our  voices  as  the  people  did  at  Ebro- 
nah,  crying  mightily  unto  Him  who  dwelt  in  the  hea- 
vens for  support  and  deliverance.  See  how  it  was  with 
David :  "  I  sink  in  deep  mire,  where  there  is  no  stand- 
ing: I  am  come  into  deep  waters,  where  the  floods 
overflow  me  "  (Ps.  Ixix.  2).  See  how  it  was  with  He- 
man  the  Ezrahite :  "  But  unto  Thee  have  I  cried,  O 
Lord;  and  in  the  morning  shall  my  prayer  prevent 
Thee"  (Ps.  Ixxxviii,  13),  So  has  it  been  with  all  of 
God's  perfected  saints  from  their  day  to  ours.  Read 
through  the  Twenty-second  Psalm,  and  mark  how 
many  things  mentioned  in  it  have  been  true  in  your 
case  already. 

3.  ///  the  believer'' s  enterijig  into  the  cloud  of  doubt. 
All  of  God's  children,  as  of  old,  are  "baptized  in 

the  cloud"— in  some  cloud.  But  there  are  some  who 
"fear  as  they  enter  into  the  cloud"  (Luke  ix.  34). 
They  are  distressed  by  doubts  or  tempted  to  hesitate  by 
their  timid  natures.  I  believe  that  God  deals  very  ten- 
derly with  such.  We  are  never  to  forget  that  the  mere 
arising  of  a  doubt  in  our  minds  is  not  sin.  It  is  only 
when  we  harbor  that  doubt,  and  fondle  it  and  follow 
it,  that  it  becomes  sin  to  us.  Cherished  difficulties  are 
real  difficulties.  If,  through  a  timid  nature  or  a  natural 
disposition  to  question  all  matters,  we  are  approached 


EBRONAH  169 

in  temptation  by  Satan,  we  are  not  therefore  to  despair. 
This  is  our  Ebronah.  Let  us  cry  out  unto  God.  If  we 
really  'amnf  to  believe  God  will  help  us  to  believe.  This 
was  the  attitude  of  the  father  of  the  demoniac  child 
when  he  said,  "  Lord,  I  believe ;  help  Thou  mine  un- 
belief "  (Mark  ix.  24).  If  we  can  truly  say  that,  we  need 
never  despair. 


XXXII 

EZION-GABER 

From  Ebronah  the  Israelites,  we  are  told,  journeyed 
to  Ezion-gaber  and  encamped  there  (Num.  xxxiii.  35). 
We  come  now  to  familiar  ground  again.  This  station 
has  been  identified  by  the  Sinai  Exploration  Expedi- 
tion, and  its  location  may  be  seen  upon  the  map  in 
your  Bible.  Ezion-gaber  is  mentioned  in  several  pas- 
sages of  Scripture,  and  seems  to  have  been  the  scene 
of  many  important  transactions.  It  was  a  haven  for 
ships  on  the  shore  of  that  upper  arm  of  the  Red  Sea 
known  as  the  Gulf  of  ^lana  (i  Kings  ix.  26).  It  was 
in  the  country  of  Edom,  which  land  was  afterward 
subdued  by  David  (2  Sam.  viii.  14).  It  was  in  this 
port  that  Solomon  built  a  navy  to  fetch  gold  from 
Ophir  (i  Kings  ix.  26,  28),  and  to  this  port  the  navy 
returned  once  in  three  years  with  the  stores  of  precious 
metal  (i  Kings  x.  22). 

The  literal  meaning  of  the  name  is  "  the  counsel  of 
strength."  The  word  occurs  with  this  meaning  in  2 
Samuel  xxii.  ;^;^  :  "  God  is  my  strength  and  power ;  and 
He  maketh  my  way  perfect."  This  strength  of  coun- 
sel is  attributed  to  our  Lord  Jesus  in  Isaiah  ix.  6,  being 
there  called  E4  Gibar,  or  Gaber,  "The  mighty  God," 
170 


EZION-CABEli  171 

and  the  "Counselor"  as  well.  He  is  said  in  Isaiah 
Ixiii.  I  to  be  "  mighty  to  save,"  and  His  mission  as  ex- 
plained in  Titus  ii.  14  was  to  save  from  all  iniquity. 
Drawing  an  illustration,  therefore,  from  this  station, 
as  we  have  done  from  the  other  camping-places  in  the 
wilderness,  we  learn  that  the  Christian  on  his  way  to 
the  heavenly  Canaan  needs  to  come  frequently  into 
places  where  he  may  enjoy  the  strong  counsel  of 
Christ.  This  it  is  that  will  make  us  "  perfect,  even  as 
our  Father  which  is  in  heaven  is  perfect  "  (Matt.  v.  48). 
This  counsel  is  the  truth  by  which  we  are  to  be  sanc- 
tified (John  xvii.  17).  By  it  we  are  enabled  to  over- 
come sin,  and  resist  the  assaults  of  the  devil,  and  con- 
quer through  patience  and  the  blood  of  the  Lamb; 
for  "if  we  confess  our  sins,  He  is  faithful  and  just  to 
forgive  us  our  sins,  and  to  cleanse  us  from  all  unright- 
eousness" (i  John  i.  9). 

I.  In  many  trying  circumstances  men  have  found 
"  the  counsel  of  God  "  a  benefit  and  a  blessing ;  but  it 
must  be  sought  humbly  and  with  a  true  and  faithful 
heart.  Study  carefully  the  import  of  the  following 
passages :  "  And  they  said  unto  him.  Ask  counsel,  we 
pray  thee,  of  God,  that  we  may  know  whether  our  way 
which  we  go  shall  be  prosperous "  (Judg.  xviii.  5) ; 
"  And  the  children  of  Israel  arose,  and  went  up  to  the 
house  of  God,  and  asked  counsel  of  God,  and  said. 
Which  of  us  shall  go  up  first  to  the  battle  against  the 
children  of  Benjamin?  And  the  Lord  said,  Judah 
shall  go  up  first"  (Judg.  xx.  18);  "And  Saul  asked 
counsel  of  God,  Shall  I  go  down  after  the  Philistines? 
wilt  Thou  deliver  them  into  the  hand  of  Israel?  But 
He  answered  him  not  that  day"  (i    Sam.  xiv.  37); 


172  S^BByi  TH-DA  Y  JOURNE  YS 

''The  counsel  of  the  Lord  standeth  forever,  the 
thoughts  of  His  heart  to  all  generations"  (Ps.  xxxiii. 
ii);  "And  the  land  of  Judah  shall  be  a  terror  unto 
Egypt,  every  one  that  maketh  mention  thereof  shall 
be  afraid  in  himself,  because  of  the  counsel  of  the 
Lord  of  hosts,  which  He  hath  determined  against  it " 
(Isa.  xix.  17) ;  "  For  who  hath  stood  in  the  counsel  of 
the  Lord,  and  hath  perceived  and  heard  His  word  ? 
who  hath  marked  His  wo:  d,  and  heard  it  ? "  (Jer. 
xxiii.  18);  "But  the  Pharisees  and  lawyers  rejected 
the  counsel  of  God  against  themselves,  being  not  bap- 
tized of  Him  "  (Luke  vii.  30) ;  "  Him,  being  delivered 
by  the  determinate  counsel  and  foreknowledge  of  God, 
ye  have  taken,  and  by  wicked  hands  have  crucified  and 
slain  "  (Acts  ii.  23). 

What  a  blessing  and  a  comfort  to  the  Christian  that 
he  has  a  riseu  Lord  to  whom  he  can  go  at  any  moment 
for  counsel  and  strength!  In  the  darkness  of  night, 
in  the  hurry  of  business,  in  the  suddenness  of  loss  and 
calamity,  in  the  desolation  of  grief,  we  have  but  to 
turn  our  hearts  upward,  and  lo!  we  are  at  the  spiritual 
Ezion-gaber.  The  Saviour's  face  smiles  upon  us,  the 
Saviour's  voice  speaks  peace  and  strength  to  us.  Christ 
is  appropriately  called  a  Counselor,  because  of  His  in- 
finite wisdom  (Col.  ii.  3),  as  well  as  on  account  of  His 
perfect  willingness  to  instruct  us  and  to  plead  our  cause 
before  God's  throne  (Rev.  iii.  18  ;  i  John  ii.  i). 

As  to  the  manner  in  which  Christ  gives  the  Christian 
counsel,  study  the  following  passages  :  Isaiah  1.  4  ;  Mat- 
thew xi.  29;  Mark  iv.  ;i^,  34;  John  xvi.  12.  With 
what  unwearied  love  did  He  receive  all  who  wished  to 
converse  with  Him  I    (See  Mark  ii.  13,  iii.  20,  21  ;  John 


EZION-GABER  173 

iii.  I,  iv.  6.)  We  may  go  to  Him  with  perfect  confi- 
dence, knowing  that  He  heareth  us,  "  whatsoever  v;e 
ask." 

2.  Besides  the  thought  of  counsel,  there  is  in  this  sta- 
tion the  blessed  thought  of  "strength."  One  of  the 
bitterest  reflections  to  philosophers  who  sincerely  desired 
the  moral  advancement  of  their  fellows  has  been  that 
they  could  tell  men  what  to  do,  but  could  not  give  them 
the  power  to  do  it.  Rome  was  full  of  wise  maxims 
when  Paul  wrote  his  Epistle  to  the  Romans,  but  the 
thing  Paul  gloried  in  most  was  that  he  had  a  gospel 
which  was  not  only  good  counsel,  but  available  strength 
—  that  "it  is  the  power  of  God  unto  salvation  to  every 
one  that  believeth  "  (Rom.  i.  i6).  Neither  Epicurean 
nor  Stoic  had  been  able  to  promise  such  a  thing  before. 
They  could  write  down  a  list  of  virtues  to  be  copied, 
but  they  could  not  supply  the  motive  and  impetus  to 
enable  men  to  be  virtuous.  Here  is  where  our  blessed 
Lord  transcends  all  philosophers.  "  All  His  commands 
are  enablings."  Ezion  is  linked  to  Gaber.  We  can  "  be 
strong  in  the  Lord,  and  in  the  power  of  His  might " 
(Eph.  vi.  lo).  There  were  four  different  Greek  words 
meaning  "  power "  {kraios^  isc/ius,  diinamis,  and  euef- 
geia,  meaning  power  in  every  essential  of  its  nature  and 
all  forms  of  operation),  and  all  of  these  are  used  by  the 
apostle  to  teach  how  fully  and  blessedly  our  Lord  will 
apply  His  strength  unto  us  in  our  weakness.  (See  Eph. 
i.  19,  20.)  Note  that  all  four  Greek  words  above  in- 
dicated are  brought  together  for  emphasis  in  this  one 
passage. 

3.  There  is,  however,  a  lesson  of  warning  for  us  at 
our  Ezion-gaber  station.     What  detailed  counsel  God 


1 74  S/IBBy^  TH-DA  Y  JO  URN E  YS 

gave  the  Israelites  here  we  do  not  know,  but  it  seems 
probable  from  Deuteronomy  ii.  8,  9,  that  one  lesson 
given  them  was,  "  Distress  not  the  Moabites,  neither 
contend  with  them  in  battle."  They  were  not  to  go 
out  in  their  own  strength.  They  were  to  wait  upon 
God's  order  to  march  against  the  enemy.  So  the 
Christian  needs  to  learn  the  lesson  of  patient  waiting. 
In  our  zeal  we  may  outrun  the  Lord.  If  the  counsel 
of  Jesus  is  followed  it  becomes  to  us  the  means  of  life 
and  peace.  If  it  be  not  followed  it  is  a  rock  of  de- 
struction to  us. 

As  the  Israelites  stood  on  the  shore  of  the  sea  that 
day,  and  looked  at  the  waves  breaking  over  the  rocks, 
a  particular  ledge  being  called  "the  Giant's  Backbone," 
they  must  have  received  an  impression  of  the  lurking 
of  danger  at  the  very  mouth  of  that  harbor.  They 
could  not  know  that  the  ships  of  Jehoshaphat  would 
;^f  terward  be  "  broken  "  upon  those  very  rocks  ( i  Kings 
xxii.  48),  but  they  could  see  danger-signals  flying  in 
the  spray.  Ezion-gaber  might  have  taught  them  that 
going  in  the  same  boat  with  evil  men  is  bad  and  dan- 
gerous business  (2  Chron.  xx.  36).  Oh,  that  we  might 
take  warning  in  view  of  the  "  counsel "  given  us,  the 
knowledge  and  privileges  afforded  us!  If  we  improve 
all  these  aright  they  shall  be  a  "  savor  of  life  unto  life  " 
to  us ;  if  not,  a  "  savor  of  death  unto  death."  If  any 
man  instructed  in  the  truth  fall  upon  the  rock,  he  shall 
be  broken  as  the  ships  of  Jehoshaphat  were.  If  that 
rock  fall  in  sovereign  wrath  and  strength  upon  any 
man,  he  shall  be  ground  to  powder. 


XXXIII 


KADESH 


I  HAVE  already  indicated  the  explanation  I  prefer  of 
the  apparent  confusion  about  this  word  "  Kadesh."  It 
represents  a  region  rather  than  a  station,  a  whole  local- 
ity, or,  as  we  would  say,  a  "  county,"  in  the  upper  des- 
ert. With  this  agrees  the  verse  in  Numbers  to  which 
we  have  now  come :  "  And  they  removed  from  Ezion- 
gaber,  and  pitched  in  the  wilderness  of  Zin,  which  is 
Kadesh"  (Num.  xxxiii.  36).  To  some  spot  in  this 
general  region  the  Israelites  formerly  came,  and  it  was 
there  that  the  timorous  report  of  the  spies  was  returned 
to  the  people.  Since  then  they  had  been  marching 
hither  and  thither  in  perplexity  and  distress,  their  car- 
casses falling  by  the  wayside. 

Now  they  come  back  to  the  region  and  estabhsh  a 
camp,  possibly  at  the  point  indicated  on  the  map  as 
Kadesh-barnea.  A  number  of  very  important  events 
transpired  here,  and  it  will  therefore  be  convenient  to 
divide  our  study  into  two  parts. 

First  let  us  take  up  the  phrase,  "  wilderness  of  Zin  " 

or  "  Tzin,"  and  study  its  significance  both  physical  and 

spiritual.    The  word  "  Zin  "  or  "  Tzin  "  means  "  a  sharp 

dart,"  "  coldness,"  "  a  shield."     There  is  some  confu- 

175 


176  SABBATH-DAY  JOURNEYS 

sion  here,  but  we  may  leave  scholars  to  settle  the  ety- 
mological questions  and  relations.  It  may  have  been 
that  it  was  a  region  of  thorns  and  briers,  which  are 
very  often  found  in  such  deserts;  or  the  name  may 
have  come  from  the  coolness  of  the  refreshing  waters 
God  caused  to  flow  there  for  the  people.  We  need 
not  delay  upon  the  physical  features;  the  spiritual 
lessons  are  apparent  and  important. 

It  was  evidently  a  place  of  sharp  trials  and  tempta- 
tions—so sharp  as  rightly  to  be  compared  with  thorns 
or  darts.  The  word  from  which  Zin  comes  is  used 
metaphorically  in  the  fifty-fifth  verse  of  the  thirty-third 
chapter  of  Numbers,  as  follows:  ''But  if  ye  will  not 
drive  out  the  inhabitants  of  the  land  from  before  you ; 
then  it  shall  come  to  pass,  that  those  which  ye  let  re- 
main of  them  shall  be  pricks  in  your  eyes,  and  thorns 
in  your  sides,  and  shall  vex  you  in  the  land  wherein 
ye  dwell."  A  similar  use  of  the  word  we  have  in  Prov- 
erbs xxii.  5  :  "  Thorns  and  snares  are  in  the  way  of 
the  fro  ward :  he  that  doth  keep  his  soul  shall  be  far 
from  them."  (See  also  Josh,  xxiii.  13.)  So  that  we 
are  authorized  to  notice  a  comparison  between  the 
thorns  which  grew  in  the  desert  and  pierced  the  bodies 
of  the  people  and  the  inward  trials  which  rent  their 
souls. 

Turning  to  the  twentieth  chapter  of  Numbers,  we 
find  a  very  thrilling  story  of  what  occurred  at  this  sta- 
tion.    Notice : 

I.  Here  Miriam  died  (verse  i),  and  here  was  she 
buried.  What  simple  record  the  Bible  gives  of  the 
death  and  burial  of  even  the  leaders  of  God's  host  of 
saints  in  all  ages!    In  God's  eyes  the  life  is  everything 


K^DESH  111 

and  the  death  nothing.  If  life  be  conducted  upon 
principles  of  truth  and  righteousness,  the  death  is  sim- 
ply the  opening  of  a  door  to  admit  to  God's  presence. 
A  great  many  verses  are  concerned  with  Miriam's  life, 
but  a  single  line  describes  her  death.  Thirteen  chap- 
ters and  seven  verses  are  given  to  Abraham's  life,  but 
his  death  is  recorded  in  a  single  verse.  Joseph's  expe- 
riences and  exploits  form  the  theme  of  fourteen  chap- 
ters, but  the  death  of  Egypt's  great  prime  minister  is 
described  in  three  lines.  David  appears  in  nearly 
every  chapter  of  i  and  2  Samuel,  the  first  two  chapters 
of  I  Kings,  and  a  part  of  i  Chronicles,  yet  the  great 
king  and  psalmist  goes  off  the  stage  in  this  simple  state- 
ment :  "  So  David  slept  with  his  fathers,  and  was  bur- 
ied in  the  city  of  David."  Paul's  conversion  and  min- 
istry concerns  the  whole  Book  of  Acts  from  the  ninth 
chapter  onward,  yet  the  death  of  the  great  apostle  to 
the  Gentiles  is  not  considered  of  enough  importance 
even  to  record.  Miriam  was  a  prophetess  and  was 
reckoned  by  the  Lord  as  one  of  the  chief  leaders  of 
Israel  (Micah  vi.  4),  yet  how  wondrously  simple  is  the 
announcement  of  her  death ! 

2.  Scarcity  of  water  again  afflicts  the  people.  This 
difficulty  was  common  in  the  desert,  but  here  it  seems 
to  have  been  particularly  distressing  (verses  2,  4),  in- 
volving the  cattle  as  well  as  the  people  in  suffering. 
So  the  Israelites  are  led  to  say  complainingly  (verse  5), 
"Wherefore  have  ye  made  us  to  come  up  out  of  Egypt, 
to  bring  us  in  unto  this  evil  place?  It  is  no  place  of  seed, 
or  of  figs,  or  of  vines,  or  of  pomegranates ;  neither  is 
there  any  water  to  drink."  In  the  Vulgate  and  Chaldee 
versions  this  expression  "  evil  place  "  is  rendered,  "  this 


178  SylBB/l TH-DA  Y  JOURNE  YS 

worst  place."    It  seems  to  have  been  the  worst  situation, 
in  their  judgment,  into  which  they  had  been  brought. 

3.  A  third  occurrence  at  this  station  was  the  giving 
of  the  miraculous  supply  of  water  from  the  rock  (verses 
8-1 1 ),  and  the  consequent  announcement  of  God  that 
neither  Moses  nor  Aaron,  because  of  their  unbehef, 
should  go  personally  into  the  Promised  Land.  All 
that  we  need  to  know  about  the  sin  of  Moses,  which 
is  so  puzzling  to  many  Bible  students,  is  given  in  the 
twelfth  verse :  "  And  the  Lord  spake  unto  Moses  and 
Aaron,  Because  ye  believed  Me  not,  to  sanctify  Me  in 
the  eyes  of  the  children  of  Israel,  therefore  ye  shall  not 
bring  this  congregation  into  the  land  which  I  have 
given  them."  What  a  sharp  thorn  this  must  have  been 
to  the  two  men  who  had  so  long  led  the  people !  Truly 
it  was  the  ''  wilderness  of  Zin  "  to  them.  Let  us  be- 
ware lest  we  fall  after  the  same  example  of  unbelief. 

4.  The  people  gathered  themselves  together  against 
Moses  and  murmured  on  account  of  their  thirst.  This 
is  a  fourth  thing  to  be  noted  at  this  station.  Satan 
wounded  them  by  piercing  them  through  and  through 
with  the  thorn  of  discontent.  Their  obedience  was 
weakened.  They  grieved  the  good  Spirit  of  God. 
They  came  into  that  rebellious  state  to  which  Satan  so 
loves  to  lead  the  child  of  God,  and  which  may  very 
appropriately  be  called  "  the  wilderness  of  thorns." 
The  result  was  that  God  gave  them  over  to  their  ene- 
mies. Edom  raised  an  insolent  cry  against  them,  and 
God  refused  to  interfere.  In  disgrace  and  humiliation 
Israel  was  compelled  to  "  turn  away  "  from  the  borders 
of  Edom  (verses  14-21).  What  a  humiliating  picture 
of  defeat  suffered  bv  the  Christian  who  has  been  weak- 


KADESH  17i) 

ened  by  unbelief  and  is  resisting  the  sweet  power  of 
the  Holy  Ghost  in  the  heart! 

5.  But  the  word  "Zin"  or  "  Tzin "  also  signifies 
"  cold  "  or  "  coolness,"  and  in  this  we  have  a  beautiful 
spiritual  lesson.  The  hot  sun  of  the  desert  was  shed- 
ding its  piercing  rays  upon  Israel  from  above,  and  the 
darts  of  discontent  were  piercing  the  hearts  of  the  peo- 
ple within  ;  yet  God  sent  them  coolness  and  refresh- 
ment in  the  waters  that  flowed  from  the  rock.  Oh, 
the  wonderful  mercy  of  our  God!  The  word  from 
which  Zin  comes  is  used  in  Proverbs  xxv.  13  :  "As  the 
cold  of  snow  in  the  time  of  harvest,  so  is  a  faithful 
messenger  to  them  that  send  him :  for  he  refresheth 
the  soul  of  his  masters."  God  Himself  was  the  faith- 
ful messenger  to  Israel  at  Kadesh,  refreshing  their 
souls  with  counsel  and  peace  as  grateful  as  "  the  cold 
of  snow  in  the  time  of  harvest." 

6.  The  last  meaning  of  "  Zin,"  as  given  above,  is  "  a 
shield."  The  sequence  of  ideas  is  not  difficult  to  dis- 
cover. As  the  refreshing  water's  from  the  rock  proved 
a  defense  or  shield  to  the  Israehtes  from  the  scorching 
rays  of  the  sun,  so  the  shield  of  faith  quenches  the 
fiery  darts  of  the  devil  for  us.  Bromley  and  other 
scholars  think  that  the  apostle's  very  unusual  figure  of 
speech  in  Ephesians  vi.  16  is  drawm  from  the  conjunc- 
tion of  ideas  here  hinted  at.  The  Hebrew  tzifi7ia/i, 
or  ''shield,"  took  its  name  from  tzanan,  "to  cool." 
Paul  therefore  refers  to  the  inflaming  of  the  blood  and 
spirits  by  the  darts  of  the  adversary,  and  the  quench- 
ing of  them  through  an  exercise  of  faith.  It  is  cer- 
tainly an  important  lesson  for  us  to  learn,  at  whatever 
stage  of  our  wilderness  journey  we  may  have  arrived, 


XXXIV 

KADESH  {^Continued). 

We  have  so  far  considered  at  this  station  the  word 
"Tzin"  or  "Zin."  The  lessons  which  we  have  found 
have  concerned  the  hardships  and  trials  of  our  desert 
experience.  In  the  word  "  Kadesh "  we  come  to 
pleasanter  thoughts.  The  word  signifies  "sanctifica- 
tion  "  or  "holiness."  All  through  the  desert  wander- 
ings God  has  had  in  view  the  sanctification  of  His  peo- 
ple. All  through  our  earthly  pilgrimage  the  loving 
Father  is  yearning  to  bring  us  to  holiness.     Notice : 

I.    The  reason  fo7' giving  this  name  to  the  station. 

In  the  twentieth  chapter  of  Numbers,  at  the  thir- 
teenth verse,  it  is  stated  that  the  place  was  called 
"Kadesh"  because  the  Israehtes  there  "strove  with 
the  Lord,  and  He  was  sanctified  in  them."  That  is  to 
say,  He  showed  Himself  holy,  vindicated  His  attri- 
butes, and  justified  all  His  course  with  them  by  giving 
the  miraculous  outpouring  of  water.  We  might  with 
profit  observe  how  many  of  God's  attributes  are  vindi- 
cated in  this  scene.  His  power  appears  in  the  working 
of  so  great  and  sudden  a  miracle,  His  mercy  in  par- 
doning their  murmurings  and  subduing  their  inclina- 
tions to  rebellion,  His  great  goodness  and  bounty  in 
180 


KADESH  181 

affording  such  abundance  of  water  when  the  drought 
was  so  great  and  their  necessities  so  pressing.  His 
truth  appears  in  preserving  them  aUve,  notwithstanding 
their  sins  and  complaints,  in  order  ihat  His  promise  of 
bringing  them  to  the  good  land  might  be  kept.  His 
justice  is  shown  in  His  severity  toward  Moses  and 
Aaron  in  solemnly  protesting  that  they  should  not  lead 
the  people  into  the  Promised  Land  (verse  20).  "  It 
went  ill  with  Moses  for  their  sakes "  (Ps.  cvi.  32). 
These  and  other  attributes  of  God  shine  forth  very 
clearly  in  this  transaction,  and  hence  it  is  said  that  He 
sanctified  Himself  there. 

2.    The  identity  between  the  wiUerness  of  Zin  and 
Kadesh. 

"  They  pitched  in  the  wilderness  of  Zin,  which  is 
Kadesh."  The  one  locality  is  merged  in  the  other. 
Doubdess  Kadesh  was  a  section  of  the  larger  wilder- 
ness of  Zin  ;  but  spiritually  it  is  very  significant  that  the 
place  of  thorns  and  trials  should  be  identified  with  the 
work  of  sanctification.  We  must  be  made  perfect 
through  suffering,  as  our  Saviour  was.  To  our  day 
and  throughout  all  time  the  station  of  holiness  lies  in 
the  desert  of  the  fiery  thorns.  Does  not  this  remind 
us  of  2  Corinthians  xii.  7,  where  Paul's  thorn  in  the 
flesh  is  described  as  leading  him  to  sanctification?  In- 
deed,  it  is  a  great  lesson  for  us  to  learn  that  under  the 
fiery  darts  of  the  devil  (Eph.  vi.  16)  we  are  really  in 
the  position  of  the  Israelites  at  Kadesh.  God  would 
have  us  learn  resignation,  He  would  have  us  merge 
our  wills  in  His,  that  we  may  escape  the  Israelites'  sin 
and  rebellious  murmurings,  which  were  written  down 
for  our  instruction,  that  we  should  not  lust  and  mur- 


182  SABBATH-DAY  JOURNEYS 

miir,  as  they  did  (i  Cor.  x.  6),  nor  "think  it  strange 
concerning  the  fiery  trial  which  is  to  try  us"  (i  Pet. 
iv.  12). 

3.  The  work  of  sa^ictification  itself  is  a  work  of  cleans- 
ing. 

How  sweetly  are  we  here  taught  that  God  has  abun- 
dant waters  for  us  and  that  He  has  promised  to  pour 
them  forth!  "I  will  pour  water  upon  him  that  is 
thirsty,  and  floods  upon  the  dry  ground  :  I  will  pour  My 
Spirit  upon  thy  seed,  and  My  blessing  upon  thine  off- 
spring "  (Isa.  xhv.  3).  This  divine  river  is  ever  flowing 
to  quench  our  thirst,  to  cool  our  internal  fevers,  to 
nourish  our  faith  in  God,  and  give  us  new  views  of 
His  mercy,  "  which  endureth  forever."  Thus  God  be- 
comes sanctified  in  us  and  we  are  sanctified  in  Him. 
This  river  flows  on  forever,  and  so  does  the  work  of 
sanctification  progress  so  long  as  our  need  shall  be. 
Justification  is  an  act  of  God's  free  grace,  but  sanctifi- 
cation is  a  work  of  God's  free  Spirit.  We  are  not  to 
content  ourselves  with  a  partial  or  a  tardy  work  of 
cleansing.  The  river  of  divine  grace  runs  brimming 
ever  to  the  full,  and  we  are  to  drink  and  live.  Our 
sanctification  may  progress  upon  the  low  levels  or  the 
high  planes,  just  as  we  choose.  Full  surrender  to  the 
Spirit  of  God,  deep  indrinking  of  this  water  of  grace, 
result  in  high  and  blessed  attainments. 

4.  The  result  of  this  7Uork  is  holiness. 

Here  at  Kadesh  God  clearly  revealed  that  the  law 
can  make  nothing  perfect.  Moses  and  Aaron  were 
pronounced  unfit  to  lead  the  people  in.  A  better 
leader  was  provided  in  Joshua.  And  this  Joshua  pre- 
figured Jesus,  the  great  minister  of  love,  "  who  gave 


KADESH  183 

Himself  for  iis,  that  He  might  redeem  us  from  all  in- 
iquity "  (Tit,  ii.  14).  Holiness  simply  means  wholeness, 
health,  completeness.  To  this  Jesus  alone  can  lead  us 
by  His  Spirit.  Holiness  thus  becomes  the  most  prac- 
tical, as  it  is  the  most  blessed,  of  matters.  (See  St. 
Paul's  three  rules  for  a  holy  life  as  given  in  i  Cor.  x. 
31  ;  Col.  iii.  17,  23.)  The  saints  of  God— that  is  to 
say,  the  sanctified  ones  of  God— will  therefore  not  be 
afraid  of  the  word  ''holiness."  It  means  that  whole- 
hearted life  of  trust  and  service  to  which  our  Joshua, 
through  the  power  and  indweUing  of  the  blessed  Spirit, 
is  only  too  glad  to  lead  us. 

It  will  be  remembered  that  when  we  were  studying 
the  experiences  of  Israel  at  Rephidim  we  found  much 
that  is  the  same  in  that  station  and  in  this.  There 
were  the  same  murmurings,  the  same  trials  and  punish- 
ments, and  a  similar  pouring  forth  of  water  out  of  the 
rock.  It  may  be  asked  if  there  be  any  difference  be- 
tween this  station  and  that.  Notice  that  the  subjects 
of  temptation  in  Rephidim  were  the  fathers  of  the  peo- 
ple who  are  tested  at  Kadesh.  Most  of  those  fathers 
were  now  dead,  as  God  had  threatened  (Deut.  ii.  14), 
so  that  Kadesh  implies  the  soul  under  a  new  dispensa- 
tion, at  a  point  of  greater  progress  and  fuller  surrender 
to  the  Spirit. 

Kadesh  indicates  also  that  deeper  and  more  severe 
testing  which  comes  to  the  advanced  Christian.  And 
it  will  be  noticed  that  Israel  at  Kadesh  endured  the 
trials  to  better  purpose.  They  are  led  on  to  greater 
sanctification.  The  dispensation  of  sorrow  produced 
in  them  the  peaceable  fruit  of  righteousness.  They 
humbled   themselves  under  the  mighty  hand   of  God 


184  SABBATH-DAY  JOURNEYS 

with  more  trustfulness  and  alacrity,  and  thus  were  led 
sooner  out  into  the  plains  to  "rest  under  the  palm- 
trees  "  (Deut.  xxxiv.  3).  So  is  it  always  with  advanced 
Christians.  Trials  come  to  them  as  to  others,  trials 
possibly  deeper,  more  subtle,  more  distressing  ;  but  they 
know  better  how  to  endure  them ;  they  count  it  "joy  " 
that  they  have  fallen  into  them ;  they  are  more  willing 
to  "  let  patience  have  her  perfect  work,  that  they  may 
be  perfect  and  entire,  wanting  nothing"  (James  i.  4), 
Hence  Kadesh  is  a  great  advance  upon  Etham,  which 
we  have  already  studied.  The  "perfection"  of  the 
Etham  stage  means  consecration,  entire  devotedness 
to  the  Lord  through  the  Spirit.  The  "  holiness  "  of 
the  Kadesh  stage  implies  a  progress  in  subjective  sanc- 
tification.  The  heart  has  become  purer,  the  desires 
higher.  We  are  altogether  nearer  the  standard  of 
"  faultlessness  "  than  we  could  be  at  the  entering  into 
the  desert.  At  the  very  first  we  may  be  "  blameless  "  ; 
at  the  last  we  shall  be  "  faultless."  Kadesh  indicates 
a  long  step  toward  the  latter.  Let  us  thank  God  for 
sanctification  as  heartily  as  for  justification. 


XXXV 

MOUNT    HOR 

We  are  now  coming  upon  very  interesting  ground. 
The  wanderings  of  the  Israelites  in  the  desert  are  draw- 
ing to  a  close,  and  one  and  another  of  the  prominent 
personages  are  passing  off  the  scene.  Miriam  had  died 
at  Kadesh.  Her  work  and  testimony  were  ended. 
Others  are  to  follow  her  in  rapid  succession.  The 
workers  fall,  but  the  work  goes  on.  Let  this  be  one 
of  the  lessons  we  learn  as  we  follow  the  Israelitish  host 
winding  up  from  the  low  valleys  to  the  heights  of 
Mount  Hor.  Clearer  and  wider  views  have  now  to 
come  before  our  vision,  even  as  to  the  people  there 
came  wider  prospects  of  Moab  and  Edom.  Let  us 
notice : 

I.    TJie  death  of  Aarofi. 

At  the  command  of  God,  Aaron  takes  his  way  to 
the  topmost  rocks  of  Mount  Hor,  and  there  dies  in 
the  hundred  and  twenty-third  year  of  his  age  and  the 
fortieth  from  their  coming  out  of  Egypt  (Num.  xx.  23- 
29).  How  many  of  the  sons  of  God  die  upon  the 
mountain-tops!  May  it  thus  be  spiritually  with  us.  It 
was  upon  the  first  day  of  the  fifth  month,  about  the 
middle  of  our  July,  that  Aaron,  who  had  so  long  borne 
185 


186  SABBA TH-DA  Y  JOURNE YS 

the  burdens  of  the  priesthood,  ascended  up  to  be  di- 
vested of  his  robes  and  of  his  bodily  tabernacle  at  the 
command  of  God.  His  work  was  done,  and  its  suc- 
cesses and  failures  are  alike  hidden  within  the  peace- 
ful habitations  into  which  God  took  him. 

2.  T/ie  investiture  of  Elcazar. 

At  the  command  of  God,  Moses  stripped  Aaron  of 
his  garments  and  put  them  upon  Eleazar,  his  son  (Num. 
XX.  28).  In  this  we  see  a  significant  representation  of 
the  passing  away  of  the  Levitical  priesthood,  "for  the 
wickedness  and  unprofitableness  thereof  "  (Heb.  vii.  1 8). 

The  very  name  of  the  successor  of  Aaron  favors  this 
interpretation,  for  "  Eleazar  "  means  "  the  help  of  God." 
How  strongly  does  this  bring  to  mind  such  passages  as 
the  following,  in  which  our  Lord  is  described :  "  I 
have  laid  help  upon  one  that  is  mighty"  (Ps.  Ixxxix. 
19);  "Mighty  to  save"  (Isa.  Ixiii.  i);  "A  horn  of 
salvation  to  save  us  from  our  enemies,  and  from  the 
hand  of  all  that  hate  us"  (Luke  i.  69,  71).  Our 
blessed  Lord  is  the  tender  and  sufficient  High  Priest 
who  stepped  in  to  save  when  the  law  had  failed. 

3.  The  great  mystery  of  Christ  ift  us. 

The  hteral  meaning  of  the  word  "  Hor  "  is  "  concep- 
tion "  or  "  travail,"  and  should  be  taken  to  prefigure  the 
forming  of  Christ  and  the  Christly  nature  within  us. 
Paul  seems  to  refer  to  it  when  he  says  in  Galatians  iv. 
19,  "  My  little  children,  of  whom  I  travail  in  birth  again 
until  Christ  be  formed  in  you."  What  a  sacred  sugges- 
tion! The  specific  thing  the  apostle  desired  was  that 
Christ  might  fully  be  formed  in  the  hearts  of  those 
Galatian  believers  even  as  the  babe  is  in  the  mother's 
womb.     When  the  Christian  truly  comes  to  this  blessed 


MOUNT  HOR  187 

mount  that  experience  becomes  his:  Christ  is  formed 
within  as  "the  hope  of  glory"  (Col.  i.  27).  At  the 
moment  of  regeneration  this  blessed  hfe  begins  in  us, 
but  the  full  reahzation  of  its  power  may  not  come  to  us 
until  late  in  life.  It  depends  upon  our  yielding  to  the 
sway  of  the  inborn  Christ  more  and  more.  Before  the 
end  of  the  journey,  with  all  true  Christians,  the  delight- 
ful experience  of  Mount  Hor  will  be  realized.  They 
may  be  more  or  less  subject  to  bondage  through  the 
fear  of  death  all  their  lives,  but  the  hght  and  peace  of 
the  mount  will  come  at  length.  Dying  grace  will  be 
given  before  the  dying  hour ;  like  Aaron,  they  will  feel 
themselves  gently  laid  away  by  the  hands  of  a  loving 
God. 

4.   Still  furf he?'  opposition  encountered. 

There  is  one  other  lesson  to  be  learned  at  this  station. 
Even  down  to  the  end  of  our  earthly  pilgrimage  we 
must  expect  to  meet  with  opposition.  As  soon  as 
Eleazar  was  invested  with  priesdy  robes  a  certain  king, 
Arad  by  name,  a  Canaanite,  came  out  against  Israel. 
A  battle  ensued,  and  some  of  the  Israelites  were  taken 
prisoners  (Num.  xxi.  i).  Now  "Arad"  means  "a 
dragon,"  so  he  becomes  to  us  a  type  of  that  old  ser- 
pent who  immediately  attacks  the  Christian  when  some 
special  favor  has  been  granted.  Study  very  carefully 
in  this  connection  the  twelfth  chapter  of  the  Book  of 
Revelation.  It  seems  as  if  the  wonderful  sign  in  heaven 
of  the  woman  clothed  with  the  sun,  watched  so  ma- 
hciously  by  the  great  red  dragon,  were  a  divine  com- 
mentary upon  this  scene  upon  Mount  Hor.  But  though 
the  dragon  watches,  the  beloved  man-child  is  brought 
forth  and  is  caught  away  in  safety  to  the  heavens. 


188  S.tlUi.-ITH-DA Y  JOURNE YS 

Though  Arad  figlits  and  takes  some  prisoners,  he 
shall  not  finally  prevail.  Israel  conquered  him  by 
making  a  vow  and  through  prayer  unto  the  Lord.  So 
may  we  conquer  in  the  name  of  our  God.  At  length 
we  shall  tread  Satan  under  our  feet  (Rom.  xvi.  20)  and 
pursue  him  even  to  Hormah,  to  "  utter  destruction  " 
(Num.  xxi.  3,  marg.).  Then  with  what  glad  praise 
will  we  sing  to  our  Eleazar,  the  "  Lord  our  strength  " 
and  righteousness !  Victory !  What  a  glorious  thought 
to  the  Christian!  Study  the  suggestions  of  it  in  the 
palm  branches  (Rev.  vii.  9),  the  thrones  (Matt.  xix.  28  ; 
Rev.  XX.  4),  the  riding  in  triumph,  scattering  incense 
and  gifts,  as  the  Roman  conquerors  used  to  do  (2  Cor. 
ii.  14).  (See  also  Josh.  x.  24;  Mai.  iv.  3;  Micah  vii. 
10  ;  Zech.  x.  5  ;  Ps.  xlvii.  3  ;  Rom.  viii.  37.)  With  these 
blessed  assurances  of  victory  ringing  in  our  ears  we  have 
nothing  to  fear. 


XXXVI 

ZALMONAH 

It  must  have  been  with  sinking  hearts  that  the  Is- 
raehtes  left  the  cool  heights  and  wide  views  of  Mount 
Hor  to  pitch  their  tents  in  Zalmonah  (Num.  xxxiii.  41). 
If  they  could  have  foreseen  the  terrible  events  which 
were  to  happen  at  this  station  they  w^ould  have  been 
more  reluctant  still  to  take  the  journey.  What  tran- 
spired in  this  low-lying  valley  encampment  is  recorded 
in  the  twenty-first  chapter  of  Numbers  and  is  well 
known  to  every  Bible  student.  The  account  of  the 
Israelites*  experiences  here  struck  the  fancy  of  our 
blessed  Lord  in  His  boyhood,  as  we  know  from  the 
third  chapter  of  John.  The  whole  scene  must  have 
flashed  before  His  mind  when  talking  to  Nicodemus, 
for  He  said,  "As  Moses  lifted  up  the  serpent  in  the 
wilderness,  even  so  must  the  Son  of  man  be  lifted  up  " 
(John  iii.  14).  And  with  what  exaltation  of  love  and 
satisfaction  was  He  able  to  continue,  "that  whosoever 
belie veth  in  Him  should  not  perish,  but  have  eternal 
h'fe"!      Notice: 

I .    The  giving  of  the  7iame. 

It  was  at  Zalmonah  that  the  brazen  serpent  was 
erected  for  the  curing  of  those  Israelites  who  had  been 
bitten  by  the  fiery  serpents  sent  among  them  because 
ISO 


190  SABBATH-DAY  JOURNEYS 

of  their  murmurings.  Observe  that  at  this  time  they 
were  compassing  the  land  of  Edom.  They  were  not 
permitted  to  pass  through  this  land  or  to  enjoy  its  con- 
veniences, and  yet  their  hearts  yearned  for  what  Edom 
had  to  offer.  They  fell  to  grumbling  because  of  the 
difficulty  of  the  way  and  because  of  the  lack  of  bread 
and  water.  How  very  like  they  were  to  those  Chris- 
tians who  skirt  the  pleasant  pastures  of  the  world  and 
look  enviously  upon  the  delights  which  they  may  not 
share!  On  account  of  these  murmurings  the  fiery  ser- 
pents were  sent,  and  then,  at  the  divine  command,  the 
brazen  image  was  erected.  Hence  the  naming  of  the 
place.  "  Zalmonah  "  means  "  an  image  "  or  "  the  place 
of  an  image."  The  root  from  which  this  name  comes 
is  tzelejfi,  and  is  used  in  Daniel  ii.  31  of  the  image 
which  Nebuchadnezzar  saw  in  his  sleep,  and  in  Daniel 
iii.  I  it  is  applied  to  the  image  of  gold  which  the  same 
great  king  erected  in  the  plain  of  Dura. 

2.    The  character  of  the  scourge. 

In  the  Hebrew  these  serpents  are  called  seraphim, 
which  means  "burners"  (verse  6).  Some  suppose  that 
they  were  fallen  angels  entering  into,  and  for  the  time 
possessing,  the  serpents  of  the  wilderness,  and  thus  used 
of  God  for  the  punishment  of  the  people.  Certain  it 
is  that  God  did  so  use  evil  angels  against  Egypt. 
(See  Ps.  Ixxviii.  49.)  No  view  must  be  taken,  however, 
that  will  at  all  lessen  the  historic  authority  of  the  record. 
The  serpents  may  be  called  seraphim,  or  "burners," 
merely  on  account  of  the  fiery  pain  of  their  bites,  or 
they  may  be  so  named  because  they  are  types  of  the 
feverish  temptations  that  had  entered  into  the  hearts  of 
the  people. 


ZALMONAH  191 

3.  T/ie  delivcrafice pytnndciL 

When  the  people  had  been  bitten  very  sore  and  many 
had  died,  the  brazen  serpent  was  erected  on  a  pole,  and 
whosoever  looked  to  it  was  cured.  In  the  Hebrew  the 
word  for  serpent  is  sdraph  (the  singular  for  so'dphini)^ 
in  order  to  show  the  likeness  and  harmony  between 
the  cause  and  the  cure.  Observe  that  there  was 
nothing  in  this  image  itself  to  effect  a  cure.  On  the 
contrary,  brass  would  naturally  make  such  bites  worse 
and  more  painful,  as  Grotius  and  some  others  of  the 
older  commentators  declare.  Thus  does  God  select 
and  sanctify  the  most  unusual  means  for  the  working 
of  benefits.  He  uses  salt,  which  of  itself  would  cause 
barrenness  of  soil,  to  make  fruitful  fields  (2  Kings  ii.  21). 
All  this  tells  us  of  the  Redeemer,  who  gave  little  out- 
ward appearance  of  being  the  Saviour  of  the  world  (see 
I  Cor.  i.  23,  24),  and  who  is  the  curer  of  all  spiritual 
diseases  when  Hfted  up  on  the  cross. 

4.  The  cojiditioii  of  the  cure. 

The  simple  condition  of  receiving  the  cure  was  a  look 
of  repentant  faith.  It  is  the  same  that  is  required  of 
the  sinner  who  would  be  saved  from  sin  (Zech.  xii.  i  o  ; 
John  v.  24). 

Notice  the  following  points  of  instruction  : 

1 .  The  image  had  only  the  form  of  the  reptile ;  there 
was  no  actual  poison  in  it.  So  Christ  "came  in  the 
likeness  of  sinful  flesh  "  (Rom.  viii.  3),  though  there 
was  no  sin  in  Him. 

2.  The  lowliness  of  Christ  is  shown  us  in  the  choice 
of  brass,  a  baser  metal  than  silver  or  gold,  and  so  more 
fitly  represents  Him  who  took  on  Him  the  form  of  a 
servant. 


192  SABBATH-DAY  JOURNHYS 

3.  The  great  reproach  which  fell  upon  Christ  is 
shown  in  the  image,  for  He  was  called  as  bad  as  a  ser- 
pent, and  it  was  charged  against  Him  that  He  was 
linked  with  that  old  serpent,  the  devil,  in  the  working 
of  miracles  (Matt.  xii.  24).    All  this  fulfils  Psalm  xxii.  6. 

4.  The  wisdom  of  Christ  is  shown  in  the  figure  of 
the  serpent.     (See  Matt.  x.  16  ;  Isa.  hi.  13  ;  Col.  ii.  15.) 

5.  The  strength  of  Christ  is  shown  in  the  brass  of 
which  the  image  was  composed.  (See  Job  xl.  18.) 
Oh,  how  we  should  love  Him,  since  He  is  able  and 
willing  to  save  unto  the  uttermost  all  that  come  unto 
God  by  Him!  Look  and  live,  dear  impenitent  brother! 
Look  and  gain  strength,  dear  Christian! 


XXXVII 

PUNON 

The  Israelites  were  now  skirting  the  Mount  Seir  range 
of  commanding  peaks,  in  the  land  of  Edom.  You  will 
see  by  the  map  that  this  range  runs  almost  due  north 
from  the  head  of  the  Gulf  of  ^lana.  Punon  you  will 
see  marked  on  the  map  as  lying  at  the  foot  of  the  range, 
half-way  between  Zalmonah  and  Oboth.  This  station 
is  mentioned  in  secular  history  and  identified  by  Euse- 
bius  and  Jerome  and  by  modern  travelers.  It  is  only 
a  short  distance  from  Zalmonah,  our  last  station,  and 
it  is  supposed  that  Moses  obtained  from  mines  near 
Punon  the  metal  out  of  which  to  construct  the  brazen 
serpent.  At  all  events,  there  were  celebrated  copper- 
mines  in  the  vicinity,  and  it  is  significant  that  one  of 
them  was  located  at  a  place  called  Phaeno,  identified 
by  scholars  with  this  station  at  which  we  have  now 
arrived.  It  was  evidently  a  place  of  some  importance 
when  the  Israelites  visited  it,  though  we  have  no 
lengthy  description  of  what  transpired  there.  The 
tents  of  Israel  were  pitched  in  huge  crescents  upon 
the  plain,  and  must  have  presented  a  picturesque  ap- 
pearance, the  whole  scene  backed  by  the  tall,  rugged 
peaks  of  the  Seir  range,  in  whose  sides  the  openings  of 
the  mines  were  clearly  visible. 
193 


194  SABBATH-DA Y  JOURNEYS 

It  is  a  supposition  of  the  best  scholars  that  the  inci- 
dent of  the  brazen  serpent  includes  this  station  as  well 
as  the  last.  The  people  moved  on  from  Zalmonah, 
many  of  them  still  suffering  from  the  bites  of  the  fiery- 
serpents.  It  was  necessary,  therefore,  for  Moses  to 
erect  the  healing  image  at  Punon  also,  in  order  that 
those  who  had  not  previously  been  cured  might  enjoy 
its  miraculous  benefits. 

Bearing  this  in  mind,  we  see  certain  very  interesting 
spiritual  lessons  in  the  name  of  the  place  itself  and 
in  the  events  which  we  may  fairly  suppose  to  have 
transpired  there. 

Two  meanings  have  been  attached  to  the  word 
"  Punon,"  depending  upon  the  Hebrew  root  from  which 
the  name  is  taken.  As  the  evidence  seems  to  be  about 
equally  divided,  they  may  both  be  mentioned  and  cer- 
tain lessons  be  drawn  from  them. 

I.  The  first  vieaiwig  is  ''great  doubting,''  ''amaze- 
ment,'' or  "distraction  of  mitid." 

The  word  is  so  translated  in  Psalm  Ixxxviii.  15:  "I 
am  afflicted  and  ready  to  die  from  my  youth  up :  while 
I  suffer  Thy  terrors  I  am  distracted."  The  word  here 
translated  "  distracted  "  is  that  from  which  "  Punon  " 
comes.  Rightly  may  this  convey  to  our  minds  an  im- 
pression of  the  great  trembling  and  despair  into  which 
the  people  were  thrown  by  the  bites  of  the  serpents. 
We  also  learn  how  Satan  presses  on  from  one  point  to 
another  in  his  pursuit  of  us.  We  are  not  through  with 
temptation  and  suffering  when  we  have  left  Zalmonah. 
They  pursue  us  even  to  Punon.  This  interpretation  also 
shows  us  the  relentless  vigor  with  which  Satan  attacks 
us  when  we,  like  the  Israelites,  are  near  the  end  of  our 


PUNON  195 

wilderness  wanderings.  When  Canaan  is  just  in  view 
sore  trial  is  apt  to  assail  us,  possibly  more  apt  than 
at  any  other  time.  Gideon's  band,  though  faint,  was 
compelled  to  pursue  "even  to  Jordan"  (Judg.  viii.  4), 
and  so  must  we.  At  the  last  moment  of  life  the  old 
dragon  may  exert  all  his  power  to  sweep  us  as  stars 
out  of  the  sky  (Rev.  xii.  4).  The  sifting  process  is  apt 
to  become  more  and  more  severe  as  we  progress  in 
sanctification  (Luke  xxii.  31). 

It  is  supposed  that  Solomon  wrote  the  Eighty-eighth 
Psalm  very  late  in  life,  and  that  he  described  the  strug- 
gles of  the  aged  at  the  seventh  verse  :  "  Thy  wrath  lieth 
hard  upon  me,  and  Thou  hast  afflicted  me  with  all  Thy 
waves."  And  St.  Peter  comes  very  close  to  the  thought 
of  this  station  when  he  says,  "  Beloved,  think  it  not 
strange  concerning  the  fiery  trial,"  or,  as  the  Greek  has 
it,  "  Be  not  surprised  concerning  the  burning  within 
you"  (i  Pet.  iv.  12).  This  is  an  exact  description  of 
what  the  heart  feels  when  at  the  spiritual  Punon — the 
fiery  dragon  producing  many  inward  burnings,  much 
doubting  and  consternation,  and  not  a  little  fear  of 
death.  St.  Paul  knew  what  this  station  means,  for  he 
asserts,  "  We  were  pressed  out  of  measure,  above 
strength,  insomuch  that  we  despaired  even  of  life." 

How  many  pious  saints  of  God  have  come  to  this 
pressing  state  of  tribulation,  this  extremity  of  affliction  in 
body  and  soul!  Well  for  them  if  they  are  able,  with 
St.  Paul,  to  recognize  the  design  of  Providence  in  it : 
"  We  had  the  sentence  of  death  in  ourselves,  that  we 
should  not  trust  in  ourselves,  but  in  God  who  raiseth 
the  dead"  (2  Cor.  i.  8,  9). 

There  is  something  peculiarly  touching  in  the  doubts 


196  SABBA TH-DA Y  JOURNEYS 

which  arise  in  the  minds  of  the  aged.  The  question- 
ings of  the  young  result  from  inexperience,  intellectual 
pride,  desire  for  the  things  of  the  world,  and  many 
other  unworthy  causes ;  but  the  doubts  of  the  old  come 
from  weakness  of  the  flesh,  the  worn-out  heart,  the 
weary  brain,  and  the  exhausted  sympathies  of  those 
who  have  about  completed  the  service  which  Christ  has 
demanded  of  them.  This  makes  the  Punon  state  very 
pathetic.  In  nothing  does  Satan  show  himself  so  crafty 
and  merciless  an  accuser  as  in  thus  attacking  the  trem- 
bling saints  of  God.  But  he  shall  not  prevail  against 
them.  For  a  time  he  may  cause  "  amazement  and 
distraction  of  mind,"  but  the  end  shall  be  peace. 

2.  This  brings  its  to  the  second  meaning  of  the  ivord 
''Punon,''  which  is,  "  the  face  of  the  Son,''  "the  looking 
on  or  beholding  of  the  Son." 

How  beautifully  does  this  foreshadow  the  lifting  up 
of  the  Son  of  man  upon  the  cross,  that  the  whole  world 
may  look  to  Him  and  Hve!  How  often  in  despair  and 
distraction  the  weary  heart  has  turned  toward  that  face, 
which,  hke  the  face  of  David,  is  "goodly  to  look  to"! 
If  the  aged  saints  to  whom  we  refer  but  have  faith  to 
lift  up  their  eyes  unto  Him,  immediately  the  devil  will 
flee  from  them,  and  angels  will  come  to  minister  in 
peace  and  blessing. 

This  signification  of  "  Punon  "  seems  very  striking, 
since  it  is  to  the  Son  of  God  we  look  when  despairing  of 
any  other  assistance.  Possibly  Jesus  may  have  had 
something  of  this  in  His  mind  when  He  referred  to  the 
uplifted  serpent  as  a  type  of  Himself.  Certain  it  is  that 
the  comparison  is  divinely  apt  and  beautiful.  As  the 
devil  has  the  power  to  work  in  the  heart  and  fill  it  with 


PUNON  107 

burning  bitterness  at  Punon,  so  Christ  exerts  His  cool- 
ing and  healing  power  therein  also.  The  venom  of  the 
serpent  within  is  counteracted  by  a  simple  look  to  the 
uplifted  serpent  without.  Christ  will  transform  our  vile 
body,  that  it  may  be  fashioned  Hke  unto  His  glorious 
body,  "  according  to  the  inworking  whereby  He  is  able 
even  to  subdue  all  things  unto  Himself  "(Phil.iii.  2 1, Gk.). 
Has  He  not  said,  "  I  will  never  leave  thee,  nor  for- 
sake thee"  (Heb.  xiii.  5),  and  does  He  not  mean  by 
this  that  He  will  take  up  His  abode  in  our  hearts? 
(John  xiv.  23.)  Is  it  not  stated  that  there  is  no  other 
name  under  heaven  given  "in  men"  (en  anthropois, 
"  in  the  '  uplookers  '  ")  ?  (Acts  iv.  1 2.)  It  is  on  this  ac- 
count that  Paul  says  he  is  willing  to  endure  so  much  that 
the  power  of  Christ  may  rest  upon  him  (2  Cor.  xii.  9). 

"  Looking  unto  Jesus  "  is  therefore  our  attitude.  We 
who  believe  in  His  name  and  are  filled  with  the  blessed 
hope  of  His  appearing  are  the  true  ajiihropoi  ("up- 
lookers ").  Every  relation  which  He  sustains  to  us 
contains  a  suggestion  of  our  duty  to  be  uplooking  to 
Him.  Is  He  our  Guide?  Then  should  we  fix  our 
eyes  upon  Him,  that  we  stray  not  from  the  way.  Is 
He  our  Master?  The  scholars  turn  their  faces  toward 
their  Teacher  to  hear  His  words.  Is  He  our  King? 
The  courtiers  of  the  King  face  the  throne.  Is  He  our 
Shepherd?  The  sheep  hear  His  voice  and  look  up 
meekly  to  be  blessed  by  His  smile.  Look  into  His 
kindly  face  and  follow  whithersoever  He  leads. 

Let  us  not  fear  the  desert,  then,  brethren,  for  we  may 
always  look  up  and  see  Christ's  face  above  us ;  and  if 
we  fully  surrender  our  wills  to  His  we  may  feel  His 
power  always  operating  in  our  hearts, 


198  S^BD^ TH-DA Y  JOURNEYS 

The  object  of  leading  Israel  through  the  desert  was 
"  to  humble  them,  and  prove  them,  and  do  them  good 
at  their  latter  end"  (Deut.  viii.  i6).  This  reminds 
us  of  Psalm  xxxvii.  37  :  "Mark  the  perfect  man,  and 
behold  the  upright :  for  the  end  of  that  man  is  peace." 
God  is  leading  us  to  a  glorious  reward ;  but  before  the 
day  of  liberation  comes  we  must  pass  through  Zalmo- 
nah  and  Punon.  Oh,  but  the  joy  will  be  worth  all  the 
pain,  and  the  light  of  Canaan  will  dispel  the  last  re- 
membrance of  the  darkness  of  the  wilderness,  and  the 
peace  of  Immanuel  will  allay  all  the  fiery  pangs  of  ser- 
pent bites! 


XXXVIII 

OBOTH 

You  will  observe  this  station,  on  the  map  in  your 
Bible,  situated  at  the  upper  extremity  of  the  Seir  range 
of  mountains.  The  station  stands  at  the  point  where 
the  road  bends  down  from  the  high  levels  into  the  fer- 
tile plains  leading  on  toward  Bozrah  and  the  land  of 
Moab.  A  beautiful  spot,  yet  Hnked  with  a  most  plain 
and  startling  warning.  We  have  not  yet  reached  the 
plains  of  Moab,  where  Balak  stirred  up  Balaam,  that 
great  sorcerer,  to  curse— thus  hoping  to  destroy— 
Israel.  What  transpired  at  Oboth  we  have  no  means 
of  knowing.  But  the  signification  of  the  word  itself 
seems  to  imply  a  work  of  preparation  to  resist  the  evil 
which  Balaam  afterward  undertook  to  accomplish  ;  for 
"Oboth"  means  "free"  or  "famihar  spirits,"  and  is 
so  translated  in  Leviticus  xix.  31  :  "Regard  not  them 
that  have  familiar  spirits,  neither  seek  after  wizards,  to 
be  defiled  by  them :  I  am  the  Lord  your  God."  The 
same  word  we  have  in  Leviticus  xx.  6,  27,  and  in  i 
Samuel  xxviii.  3,  7,  8.  In  this  latter  passage  we  have 
the  well-known  account  of  the  witch  of  Endor,  who 
was  possessed  by  a  familiar  or  evil  spirit.  Other 
passages  in  which  the  word  occurs  are :  Deuteronomy 
199 


200  SABBATH-DAY  JOURNEYS 

xviii.  II  ;  2  Kings  xxi.  6,  xxili.  24 ;  i  Chronicles  x.  13 ; 
2  Chronicles  xxxiii.  6;  Isaiah  viii.  19,  xix.  3,  xxix.  4. 
It  will  thus  be  seen  how  important  the  word  is  in  the 
ethics  of  Holy  Scripture. 

1.  This  station  of  Oboth  may  signify  simply  a  state 
of  temptation,  when  God's  people  are  tested  by  the 
solicitations  of  evil  spirits  or  angels.  In  those  days, 
as  in  our  own,  people  were  inclined  to  resort  to  sorcery 
in  order  to  know  the  events  of  the  future.  This  was 
one  of  Saul's  great  sins  for  which  the  Lord  cut  him  off 
(i  Chron.  x.  13).  The  temptation  to  rely  upon  such 
sorcery  is  often  used  in  the  Bible  as  typical  of  the  gen- 
eral tendency  of  the  natural  heart  to  distrust  God. 
(See  Jer.  xxvii.  9  ;  Isa.  xlvii.  12  ;  Mai.  iii.  5  ;  Acts  viii. 
9,  II,  xiii.  6,  8 ;  Rev.  ix.  21,  xviii.  23,  xxi.  8,  xxii.  15.) 

2.  At  Oboth  the  people  may  have  had  subtler  tempta- 
tio?is  than  these.  There  are  strange  hints  in  Scripture 
of  the  ability  of  evil  spirits  to  present  themselves  to  the 
minds  even  of  true  Christians.  We  are  not  to  "  believe 
every  spirit,  but  try  the  spirits  whether  they  are  of  God  " 
(i  John  iv.  i).  We  are  to  pray  against  them;  we  are 
to  labor  to  overthrow  them ;  we  are  firmly  to  adhere  to 
God's  will ;  and  especially  we  are  to  search  the  Scrip- 
tures in  order  to  be  freed  from  the  influences  they  are 
permitted  to  exert.  It  is  supposed  by  many  that  the 
Saviour's  promise  that  the  Holy  Ghost  should  reveal 
the  "things  to  come,"  or  the  ''things  coming"  (John 
xvi.  13),  is,  in  part  at  least,  to  offset  the  tendency  of 
the  human  heart  to  inquire  improperly  about  the  future. 

It  is  impossible  for  us,  in  this  stage  of  our  knowledge, 
to  settle  the  question  as  to  how  far  evil  spirits  have 
power  over  us.     Undoubtedly  a  large  field  of  investi- 


OBOTH  201 

gation  is  opening  to  the  science  of  the  times  along  the 
lines  of  hypnotism,  spiritualism,  so-called  clairvoyant 
powers,  and  all  phenomena  of  that  nature.  The  Bible 
seems  to  point  out  that  there  is  a  threefold  enchant- 
ment under  which  human  beings  may  fall. 

{(7)  The  first  is  intellectual.  St.  Paul  inquires  of  the 
Galatians  (iii.  i),  "Who  hath  bewitched  you,  that  ye 
should  not  obey  the  truth  ?  "  Satan  had  leavened  their 
minds  with  erroneous  principles  concerning  the  neces- 
sity of  circumcision  and  observing  the  ceremonial 
law,  even  though  they  had  believed  and  had  received 
the  Spirit.  (See  verse  2.)  It  was  necessary  that  St. 
Paul  should  teach  them  that  in  Christ  Jesus  "  neither 
circumcision  availeth  anything,  nor  uncircumcision,  but 
a  new  creature  "  (Gal.  vi.  15).  We  read  of  "  doctrines 
of  devils"  (i  Tim.  iv.  i),  and  St.  Paul  seems  to  be  re- 
ferring to  these  doctrines  when  he  says,  "  Beware  lest 
any  man  spoil  you  through  philosophy  and  vain  deceit " 
(Col.  ii.  8).  So  that  in  general  we  may  conclude  that 
much  of  the  skepticism  of  the  day  may  properly  be  re- 
ferred to  the  influence  of  evil  spirits  over  the  minds  of 
men. 

(d).  The  second  sort  of  enchantment  may  be  called 
moral,  leading  men  to  act  wickedly  under  pretense  of 
knowledge  and  rehgion.  This  we  find  referred  to  in 
the  Epistle  of  Jude  and  the  second  chapter  of  2  Peter. 
The  results  are  all  manner  of  uncleanness,  covetousness, 
hypocrisy,  injustice,  despising  governments,  turning 
against  the  whole  Christian  hfe  and  all  morality.  All 
these  things  are  mentioned  and  described  by  St.  Peter 
in  this  second  chapter  of  his  second  letter.  St.  Paul 
also  touches  upon  these  matters  in  more  places  than 


202  S^BByi  TH-DA  Y  JOURNE  YS 

one ;  as,  for  example,  i  Timothy  i.  5,6;  Ephesians  vi. 
12.  Whatever  all  this  may  mean,  at  least  this  much 
is  clear,  that  they  "  unrstlcd  against  principalities  and 
powers,  against  the  rulers  of  the  darkness  of  this  world." 
How  much  do  we  need  to  open  our  hearts  to  the  true 
Spirit,  and  to  be  thoroughly  conversant  wiih  the  Word 
of  God,  in  order  that  all  evil  powers  and  rulers  of  dark- 
ness may  be  instantly  detected  and  summarily  expelled 
from  the  temple  of  the  heart! 

[c)  There  is  a  third  kind  of  influence  exerted  by  evil 
spirits  upon  us,  which  may  be  called  sensitive.  There 
are  hints  in  God's  Word  that  Satan  and  his  angels  have 
power  to  produce  painful  disturbances  in  the  soul,  to 
harass  us  by  those  doubts  and  perturbations  about 
which  we  were  speaking  at  the  last  station.  Job  charges 
the  evil  one  with  ''  scaring  him  with  dreams,  and  terri- 
fying him  through  visions  "  (vii.  14).  So  dire  was  the 
distress  caused  his  sensitive  nature  that  he  goes  on 
to  say  that  his  soul  was  led  to  "  choose  strangling,  and 
death  rather  than  hfe." 

Evil  angels  are  said  to  be  "  tormentors  of  men,"  even 
as  the  holy  angels  are  declared  to  be  ''  ministering  ser- 
vants of  men"  (Heb.  i.  14).  We  can  touch  only  the 
outermost  rim  of  this  mysterious  subject  as  yet,  but  this 
much  is  clear,  that  we  need  to  come  to  that  nearness 
with  God  of  which  we  read  in  Numbers  xxiii.  23 : 
"  Surely  there  is  no  enchantment  against  Jacob,  neither 
is  there  any  divination  against  Israel."  In  such  near- 
ness neither  Satan  nor  his  angels  can  exert  the  least 
power  upon  us  otherwise  than  that  which  God  allows 
for  our  good. 

In  this  connection  study  carefully  the  twelfth  chapter 


OBOTH  203 

of  the  Book  of  Revelation,  where  we  have  a  full  por- 
trait given  of  our  great  enemy,  Satan.  He  is  shown 
to  be  a  devourer  (verse  4),  a  deceiver  (verse  9),  an 
accuser  (verse  10),  a  persecutor  (verse  13),  and  a  blas- 
phemer (xiii.  5,  6).  Israel  at  Oboth  may  have  felt  the 
power  of  his  malice  in  ways  that  we  know  not  of ;  but 
such  hints  as  we  have  of  his  bitter  persecutions  are 
matched  in  our  experience.  More  than  once  do  we 
pass  through  this  trying  station  on  our  way  to  the 
heavenly  Canaan.  But  let  us  not  shrink  or  be  dis- 
mayed. Our  Michael  still  fights  for  us  (Rev.  xii.  7) ; 
we  may  still  "  overcome  by  the  blood  of  the  Lamb  " 
(Rev.  xii.  11).  Let  us  comfort  our  hearts  with  the 
blessed  assurance  that  all  things  do  "  work  together  for 
good  to  them  that  love  God,  to  them  who  are  the  called 
according  to  His  purpose"  (Rom.  viii.  28). 

A  beautiful  contrast  maybe  noted  between  the  "famil- 
iar spirit,"  in  whose  society  there  is  strife  and  dismay, 
and  the  "  familiar  friend,"  in  whose  society  there  is 
peace  (Ps.  xii.  9,  marg.).  The  word  from  which  this 
latter  expression  is  drawn  is  shalom  ("peace").  Let 
us  take  Jesus  to  be  our  "  familiar  Friend,"  the  "  Man  of 
our  peace,"  and  then  we  shall  not  at  all  fear  what  the 
mysterious  spirits  of  earth  and  air  and  hell  can  do. 
Let  us  cling  to  Jesus,  and  then  we  shall  not  be  led  away 
into  extravagance  by  any  of  the  fascinating  theories  of 
the  times. 


XXXIX 

IJE-ABARIM 

It  must  have  been  with  great  pleasure  that  the  Is- 
raeHtes  departed  from  Oboth  and  pursued  their  way- 
straight  northward  across  the  plains  to  this  station.  In 
the  forty-fourth  verse  of  the  thirty-third  chapter  of 
Numbers  it  is  stated  that  Ije-abarim  was  in  the  border 
of  Moab.  This  gives  us  its  location  and  has  enabled 
modern  explorers  to  identify  the  station.  On  the  map 
you  will  observe  that  it  is  just  south  of  Bozrah.  It  is 
probable  that  the  people  remained  here  for  some  time, 
as  by  the  spot  runs  the  .wady  Zared,  that  is  to  say,  ''  the 
turn  of  the  willows,"  probably  one  of  the  streams  which 
run  into  the  southern  angle  of  the  Dead  Sea.  There 
being  plenty  of  water  here,  the  weary  host  would  be 
allured  to  a  longer  rest  than  usual.  What  transpired 
at  this  station  is  not  fully  known  ;  but  judging  from  the 
meaning  of  the  name,  we  are  led  to  conclude  that  the 
deep  work  at  Oboth  found  here  its  natural  result.  In 
the  margin  of  the  Bible  "  Ije-abarim  "  is  said  to  mean 
"heaps  of  Abarim."  This  does  not  give  us  any  great 
light.  If  we  may  believe  Bromley  and  other  scholars, 
the  better  meaning  is  "heaps  of  fords,"  or  "confusion 
of  fords."  It  is  probable  that  at  this  point  more  or  less 
204 


IJE-ABARIM  205 

confusion  occurred  in  crossing  the  stream  referred  to 
above,  or  in  deciding  upon  the  best  way  to  be  pursued 
in  their  future  journey.     And  it  may  be  that  discussions 
arose  among  the  people  because  some  of  them  had 
been  led  into  fanaticism  by  the  sorcerers  and  necro- 
mancers consulted  at  Oboth.     Spiritually  we  may  take 
the  station  to  indicate  that  confusion  of  mind  and  un- 
certainty of  judgment  in  the  pilgrims  toward  heaven 
when  temporarily  they  do  not  see  clearly  their  way. 
It  may  be  that  for  wise  purposes  the  divine  light  is 
withdrawn,  or  that  a  cloud  is  allowed  to  intervene,  or 
that  fresh  and  great  trials  and  temptations  are  permitted 
to  fall.     The  pilgrim,  therefore,  is  in  the  position  of  a 
traveler  in  a  desert  when  he  comes  to  a  confused  variety 
of  ways  or  paths  crossing  one  another,  and  knows  not 
which  to  take ;  or  to  a  river  that  has  many  fords,  some 
safe,  but  most  of  them  dangerous,  and,  to  make  matters 
worse,  such  guides  as  ofifer  themselves  contradicting 
one  another.     Jacob  was  in  such  a  strait  (Gen.  xxxii.) 
when  he  heard  that  Esau  was  coming  against  him  with 
four  hundred  men ;  Israel  was  in  such  a  strait  at  the 
Red  Sea,  and  so  was  Abraham  when  he  was  learning 
to  believe  in  hope  against  hope.     St.  Paul  was  in  such 
a  strait  when  he  was  being  taught  not  to  trust  in  him- 
self, but  in  God,  who  raiseth  the  dead  (2  Cor.  i.  9). 

There  are  plenty  of  over-zealous  leaders  who  in  this 
age  of  the  world  are  calling  "  Lo  here !  "  and  "  Lo  there ! " 
Indeed,  the  church  has  always  needed  to  guard  her- 
self against  the  vehemence  of  false  zeal.  In  our  Sa- 
viour's day  the  scribes  and  Pharisees  were  eager  to 
compass  sea  and  land  to  make  a  proselyte,  but  the 
result  was  that  he  became  twofold  more  corrupt  than 


206  S^BByl  TH-DA  Y  JO  URNE  YS 

themselves  (Matt,  xxiii.  15).  True  zeal  exercises  itself  in 
laboring  to  draw  one  and  another  from  darkness  to  light, 
from  the  power  of  Satan  mito  God.  It  leads  us  to  a 
complete  mortification  of  our  lusts  and  passions  and  to 
a  cleanness  from  all  the  pollutions  of  the  flesh  and 
spirit.  Beware  of  such  zeal,  though  it  call  itself  a  zeal 
of  God,  as  is  not  concerned  about  internal  purity, 
growth  in  grace,  and  an  obedient  walk  with  God. 
Let  not  janghng  guides  lead  you  into  doubt  and  con- 
fusion. 

But  one  may  say,  "  I  have  already  come  to  Ije- 
abarim  and  find  myself  in  a  confusion  of  ways.  I 
know  not  which  course  to  take.  What  shall  I  do?" 
The  answer  of  God's  Word  is  that  in  such  a  case  one 
is  first  to  stand  still  and  supplicate  wisdom  from  the 
Holy  Spirit,  pleading  the  promise  that  we  "  shall  be  a// 
taught  of  God"  (John  vi.  45).  Secondly,  to  live  in 
the  exercise  of  true  love  to  all  sons  of  the  common 
Father,  and  yet  not  to  consort  with  narrow  sects  or 
unchristian  parties.  Thirdly,  to  cleave  to  Christ  cruci- 
fied as  the  true  and  only  way  which  leads  to  life  (Luke 
ix.  23). 

Even  though  the  pilgrim  know  not  which  way  to 
turn  in  the  confusion  of  many  counsels  about  minor 
things,  if  he  hold  to  this  attitude  toward  Christ  he  can- 
not miss  salvation.  Moreover,  in  this  very  process  of 
waiting  we  grow  in  grace,  and  this  shall  lead  us  to 
growth  in  knowledge  and  divine  illumination.  The 
"  pure  in  heart  see  God  "  and  at  length  shall  be  freed 
•from  Ije-abarim. 

The  state  of  the  pilgrim  at  this  station  is  variously 
expressed  in  Scripture.     It  is  called : 


IJE-ABARIM  207 

1.  Doubting. 

"Wherefore  didst  thou  doubt?"  (Matt.  xiv.  31.) 
The  Greek  word  here  contains  precisely  the  idea  of 
Ije-abarim.  It  is  a  figurative  word,  taken  from  the 
hesitation  and  confusion  of  a  person  standing  at  a  point 
where  two  roads  or  two  fords  meet.  What  a  vivid 
picture  of  the  real  essence  of  doubt!  The  same  word 
occurs  in  Matthew  xxviii.  17  :  '*  But  some  doubted"— 
some  stood  in  uncertainty,  as  does  an  undecided  pilgrim 
at  the  cross-roads.  There  is  no  need  of  this.  Jesus 
is  our  guide  as  He  is  our  bountiful  provider.  See  His 
tender  appeal  in  Luke  xii.  29 :  "  Neither  be  ye  of 
doubtful  mind  "  ("Live  not  in  careful  suspense,"  as  it 
is  in  the  marg.).  The  figure  in  the  Greek  word  here 
is  of  some  unstable  thing  floating  in  the  air;  or,  as 
others  take  it,  of  a  ship  tossed  about  in  a  storm,  now 
rising  and  now  falling  to  the  tumbhng  of  the  waves. 
Look  also  at  these  three  texts  :  Acts  x.  20  ;  Romans  iv. 
20 ;  James  i.  6.  In  these  three  passages  the  same 
Greek  word  is  translated  by  three  different  English 
words:  "doubting,"  "staggering,"  ''wavering." 

2.  Double-inifidedness. 

"How  long  halt  ye  between  two  opinions  [or  two 
i/ioiig/its]}  "  (i  Kings  xviii.  21.)  Dr.  Adam  Clarke 
says  the  idea  here  is  taken  from  a  bird  hopping  from 
one  twig  to  another  and  not  knowing  on  which  to 
settle.  Scott  regards  the  figure  as  taken  from  the  un- 
equal w^alk  of  a  lame  person.  In  either  case  it  shows 
vividly  the  double-mindedness  of  the  Ije-abarim  station. 
"I  hate  vain  thoughts"  (Ps.  cxix.  113),  or,  as  "vain" 
is  in  italics,  showing  that  it  is  not  in  the  original,  we 
should  read,   "  I  hate  thoughts."     Divided  thoughts, 


208  SABBATH-DAY  JOURNEYS 

distracting  thoughts,  double  thoughts,  are  an  abomina- 
tion. The  one  trusting  thought  of  the  one  law  is  the 
only  safe  guide.  "He  that  is  perverse  in  ways  "—in 
fwo  ways — "shall  fall  at  once"  (Prov.  xxviii.  i8). 
There  is  no  certainty  to  the  man  who  stands  in  confu- 
sion before  the  two  roads,  or  tries  to  walk  in  both. 
"  No  man  can  serve  two  masters  "  (Matt.  vi.  24).  The 
apostle  desires  that  the  Corinthians  "  may  attend  unto 
the  Lord  without  distraction,"  without  being  drawn  in 
different  ivays  (i  Cor.  vii.  35).  This  is  the  literal  mean- 
ing of  the  Greek  word,  as  it  is  of  our  old  English  word 
"distraction."  This  is  exactly  the  Ije-abarim  state  of 
mind,  which  we  are  to  avoid  or  escape  from  in  Christ. 
This  is  double-mindedness.     (See  James  i.  8,  iv.  8). 

3.  Double-heartedness. 

This  is  the  real  difficulty.  "  With  a  double  heart  do 
they  speak,"  ati  heart  and  an  heart  (Ps.  xii.  2).  Look 
at  I  Chronicles  xii.  2,2>  and  compare  the  thirty-eighth 
verse — men  of  the  "double  heart"  contrasted  with  those 
with  a  "perfect  heart,"  of  "one  united  heart."  The  right 
sort  is  described  by  the  psalmist  when  he  says  of  the 
godly  man  that  "  his  heart  is  fixed  "  (Ps.  cxii.  7).  And 
David  twice  says  of  himself,  "  My  heart  is  fixed,  O 
God,  my  heart  is  fixed"  (Ps.  Ivii.  7).  And  yet  again 
he  says,  "My  heart  is  fixed"  (Ps.  cviii.  i).  But  of 
Israel  in  defection  Hosea  says,  "  Their  heart  is  divided  " 
(Hos.  X.  2).  This  is  a  sad  state  to  be  in.  It  is  to  be 
like  a  cake  unturned  (Hos.  vii.  8),  half  baked,  half 
dough ;  it  is  to  be  like  a  "  speckled  bird,"  unfit  for  sac- 
rifice (Jer.  xii.  9) ;  it  is  to  be  hke  a  city  or  house  or 
kingdom  divided  against  itself  (Matt.  xii.  25). 

Oh,  that  we  may  be  the  recipients  of  such  blessing 


IJE-ABARIM  209 

as  that  described  in  Ephesians  i.  i8  (R.  V.) :  "  Having 
the  eyes  of  our  /imrt  enHghtened  "!  That  is  the  main 
thing.  If  we  dvsire  the  hght,  the  hght  will  be  given. 
If  we  ''follow  on  to  know"  God  and  the  right  ford 
that  leads  to  God,  Ije-abarim  will  no  longer  be  a  place 
of  perplexity  to  us. 


XL. 

DIBON-GAD. 

It  is  quite  a  journey  from  the  last  station  to  this,  as 
will  be  seen  by  a  reference  to  the  map  of  the  peninsula 
of  Sinai.  You  will  observe  that  the  Israehtes  are  jour- 
neying straight  northward  now  along  the  foot-hills  of 
the  mountains  of  Moab.  A  charming  route  it  is,  full 
of  pleasant  pictures  to  delight  the  eye— gentle  slopes, 
peaceful  valleys,  wide  pastures,  and  fertile  fields.  They 
pass  through  several  interesting  places  before  reaching 
Dibon-gad,  but  for  wise  reasons  these  are  not  mentioned 
in  the  thirty-third  chapter  of  Numbers.  As  has  already 
been  indicated,  Moses,  by  special  command  of  God, 
wrote  down  the  forty-two  important  stations  which 
contain  within  themselves  a  parable  of  the  Christian's 
journey  to  the  heavenly  Canaan.  Hence  such  stopping- 
places  as  do  not  have  part  in  this  inspired  parable  are 
excluded  from  this  particular  enumeration. 

This  Dibon-gad  is  a  very  interesting  station  on  ac- 
count of  its  historical  associations.  In  the  twenty-first 
chapter  of  Numbers  we  find  it  mentioned  as  having 
been  seized  upon  by  the  tribe  of  Gad  after  the  over- 
throw of  the  kings,  Sihon  and  Og  (Num.  xxi.  30). 
P>om  the  circumstance  that  this  town— originally  called 
210 


D I  BON -GAD  211 

Dibon— was  captured  and  rebuilt  by  the  children  of 
Gad,  it  receives,  in  the  account  before  us,  the  com- 
pound name  of  "  Dibon-gad."  The  town  stood  in  the 
midst  of  a  very  rich  pastoral  country,  and  very  natu- 
rally the  tribes  of  Reuben  and  Gad  desired  to  possess 
themselves  of  this  region.  In  the  thirty-,  econd  chapter 
of  Numbers  we  have  the  whole  account  presented,  of 
how  the  children  of  Reuben  and  the  children  of  Gad 
came  and  spoke  unto  Moses  and  to  Eleazar,  the  priest, 
requesting  that  this  fertile  pasturage  country  should  be 
given  them  for  an  inheritance.  Moses  replied  that  if 
they  would  "go  up  before  the  people"  of  the  Lord 
and  capture  the  country,  meanwhile  defending  the  Is- 
raelites as  a  vanguard,  their  request  would  be  granted. 
Read  the  whole  account  in  the  thirty-second  chapter 
of  Numbers,  for  it  is  very  suggestive  of  the  true  spirit- 
ual life  of  conquest.  They  who  take  the  lead,  bear 
the  brunt  of  battle,  and  are  eager  to  yield  themselves 
up  in  true  charity  and  self-sacrifice,  receive  the  inheri- 
tance of  peace  and  satisfaction.    This  is  the  lesson. 

The  town  of  Dibon  is  mentioned  in  a  number  of 
places  in  the  Scriptures  as  a  ''  citadel,"  a  "  high  place 
of  Moab  "  (Josh.  xiii.  9 ;  Isa.  xv.  2  ;  Jer.  xlviii.  18,  22, 
24).  There  must  have  been  a  battle  royal  when  the 
brave  children  of  Gad  advanced  against  this  stronghold 
of  the  Moabitish  forces.  The  splendid  purpose  which 
was  in  the  hearts  of  the  assailants  to  prove  worthy 
leaders  of  the  Lord's  host  was  matched  by  the  strong 
love  of  country  which  the  people  of  Moab  must  have 
entertained.  That  the  victory  was  gained  by  the  tribe 
of  Gad  shows  at  once  the  warlike  prowess  of  these 
warriors  and  the  divine  help  freely  accorded  them. 


212  SABBATH-DAY  JOURNEYS 

The  meaning  of  the  word  "  Dibon  "  is  "sufficient 
knowledge  "  or  "  sufficient  understanding."  This  gives 
to  us  a  very  interesting  spiritual  lesson  when  taken  in 
contrast  with  the  last  station.  It  will  be  observed  that 
in  the  forty-fifth  verse  of  the  thirty-third  chapter  of 
Numbers  the  name  of  the  last  station  is  changed,  the 
reading  being,  "  They  departed  from  lim,  and  pitched 
in  Dibon-gad."  The  literal  meaning  of  "  lim "  is 
"  doubts,"  *'  confusions,"  or  "  fluctuations  of  thought," 
so  that  we  have  here  a  parable  of  the  journey  of  the 
heavenly  pilgrim  from  the  place  of  *'  doubts "  to  a 
position  of  "sufficient  knowledge." 

I.  Let  us  inquire  first  of  all  in  what  this  sufficient 
knotvledge  consists.  It  must  impress  every  pilgrim  on 
the  heavenly  road  that  he  needs  a  complete  understand- 
ing of  self.  This  is  the  first  thing  we  need  to  know. 
"The  heart  is  deceitful  above  all  things,  and  desper- 
ately wicked,"  and  out  of  this  heart  the  self-Hfe  grows. 
Until  we  have  thoroughly  studied  the  heart  under  the 
search-hght  of  divine  truth,  we  are  constantly  under 
the  dominion  of  doubts  and  uncertainties;  but  the 
Bible  wonderfully  unfolds  self  in  all  its  deceptions  and 
dangers,  and  thus  leads  us  on  to  our  spiritual  Dibon. 
We  also  need  a  sufficient  knowledge  of  sin^  and  this  the 
Word  of  God  supplies.  We  need,  in  the  third  place, 
an  understanding  of  the  devices  of  Satan.  Here  the 
Word  of  God  is  all-important,  warning  us  of  our  arch- 
enemy :  "  Lest  Satan  should  get  an  advantage  of  us : 
for  we  are  not  ignorant  of  his  devices  "  (2  Cor.  ii.  11). 
We  may  at  our  spiritual  Dibon  "put  on  the  whole 
armor  of  God  "  and  thus  be  able  to  stand  against  "  the 
wiles  [the  subtle  methods  of  deceit]  of  the  devil."     At  this 


DI  BON -GAD  213 

station  we  find  the  promise  made  good  to  us:  "When 
He,  the  Spirit  of  truth,  is  come.  He  will  guide  you  into 
all  truth"  (John  xvi.  13);  for  "God  is  faithful,  who 
will  not  suffer  you  to  be  tempted  above  that  ye  are 
able ;  but  will  with  the  temptation  also  make  a  way  to 
escape"  (i  Cor.  x.  13). 

2.  Notice  that  this  "sufficient  knowledge"  comes 
about  through  war.  The  word  "  Gad  "  means  "  army," 
"  arming,"  or  "  military  invasion."  From  this  we  may 
learn  that  the  knowledge  of  self,  sin,  and  Satan  which 
we  acquire  at  our  Dibon-gad  results  from  the  holy  war- 
fare in  which  we  are  engaged  ;  from  the  strife  and  strug- 
gle against  defilements  of  the  flesh  and  spirit,  against 
"  principalities,  and  powers,  and  the  rulers  of  the  dark- 
ness of  this  world,  against  spiritual  wickedness  in  high 
places"  (Eph.  vi.  12).  From  this  warfare  results  the 
sufficient  knowledge  which  is  such  a  comfort  and  source 
of  strength  to  the  warrior. 

No  one  can  sincerely  take  up  the  weapons  against 
envy,  wrath,  maHce,  injustice,  and  unrighteousness  with- 
out coming  to  a  larger  and  deeper  appreciation  of  peace 
and  meekness,  faith  and  love,  truth  and  righteousness. 
3.  We  learn,  in  the  third  place,  that  the  Word  of  God 
is  the  chief  iveapon  in  this  warfare.  Through  the  Word 
we  obtain  victory  and  by  it  are  we  led  to  this  "  sufficient 
knowledge."  The  weapons  which  the  Word  provides 
are  mighty,  through  God,  to  the  pulling  down  of  strong- 
holds and  to  the  casting  down  of  evil  imaginations,  that 
every  high  thought  may  be  subject  unto  the  obedience 
of  Christ  (2  Cor.  x.  4,  5).  It  is  at  Dibon-gad  that  we 
realize  the  fulfilment  of  the  blessed  promise,  "  He  that 
hath  My  commandments,  and  keepeth  them,  he  it  is 


214  SABBATH-DAY  JOURNEYS 

that  loveth  Me :  and  he  that  loveth  Me  shall  be  loved 
of  My  Father,  and  I  will  love  him,  and  will  manifest 
Myself  to  him." 

In  the  midst  of  the  uncertainties  of  human  knowledge 
and  the  waverings  of  human  opinions,  it  is  encouraging 
to  look  into  God's  Word  and  discover  7u/iat  we  know. 
Notice  the  progress  in  the  following  passages : 

Romans  vii.  i8:  "I  know  that  in  me  dwelleth  no 
good  thing." 

1  John  iii.  5  :  "Ye  know  that  He  was  manifested." 

2  Corinthians  viii.  9 :  "Ye  know  the  grace  of  our 
Lord  Jesus  Christ." 

I  Peter  i.  18,  19:  "Ye  know  that  ye  were  not  re- 
deemed with  silver  and  gold,  but  with  blood." 

Job  xix.  25:  "I  know  that  my  Redeemer  liveth," 
Job's  simple  and  sufficient  creed. 

John  ix.  25:  "One  thing  I  know,  that,  whereas  I 
was  blind,  now  I  see." 

1  John  iii.  14  :  "  We  know  that  we  "have  passed  from 
death  unto  life." 

2  Timothy  i.  12  :  "I  know  whom  I  have  beheved." 
Romans  viii.   28 :    "  We  know  that  all  things  work 

together  for  good." 

1  John  V.  15:  "If  we  know  that  He  hear  us,  we 
know  that  we  have." 

2  Corinthians  v.  i  :  "  We  know  that  we  have  a  build- 
ing of  God,  eternal  in  the  heavens." 

I  John  iii.  2  :  "  We  know  that  we  shall  be  like  Him." 

This  is  "  sufficient  knowledge  "  indeed !     It  conducts 

us  straight   through   the  realm   of  doctrine,   straight 

through  the  whole  of  life.     It  leaves  us  "  like  Christ," 

though  it  finds  us  with  "  no  good  thing." 


XLI 

ALMON-DIBLATHAIM 

The  last  stations  of  the  long  journey  through  the 
wilderness  give  to  us  the  very  highest  experiences  of 
the  Christian.  We  may  compare  these  concluding 
stopping-places  with  the  last  months  or  years  of  the 
aged  Christian's  life ;  or  they  may  typify  the  highest 
attainments  of  those  who,  by  entire  consecration  to  the 
Lord's  will  and  work,  are  leading  absolutely  separated 
lives  in  His  sight.  The  Epistle  to  the  Ephesians  deals 
throughout  with  these  highest  experiences  of  life  and 
service,  and  should  be  studied  carefully  in  this  con- 
nection. 

From  the  "  sufficient  knowledge  "  of  self  and  sin  and 
Satan  which  we  attained  at  our  last  station,  we  go  on 
to  a  new  and  even  more  blessed  experience.  Almon- 
diblathaim  will  be  seen  upon  the  map  straight  north 
from  Dibon-gad  and  just  beyond  the  country  of  the 
Amorites.  It  has  been  identified  in  a  village  still  stand- 
ing just  north  of  the  Arnon,  and  there  is  every  proba- 
bility that  traces  of  the  ancient  town  will  be  discovered 
on  further  exploration.  It  is  supposed  by  scholars  that 
the  name  was  given  to  the  place  from  the  circumstance 
that  it  was  the  center  of  vast  rows  of  fig-trees,  whose 
215 


21G  SABBATH-DAY  JOURNEYS 

fruit  was  very  frequently  collected  and  stored  there  for 
shipment.  "  Diblathaim  "  signifies  *'  cakes  "  or  "  lumps 
of  figs,"  and  is  used  in  i  Samuel  xxv.  i8.  This  may 
be  the  same  town  as  that  mentioned  in  Jeremiah  xlviii. 
2  2,  called  Beth-diblathaim,  which  may  be  rendered 
"  the  house  of  fig-cakes."  ''  Almon,"  the  other  word 
compounded  into  the  name  of  this  station,  means 
"  hidden  "  ;  so  that  by  building  together  these  various 
meanings  we  come  to  this,  that  the  full  name  signifies 
"hidden  abundance  of  figs." 

Spiritually  we  learn  from  this  that  God  has  abundant 
consolations  for  those  who  have  made  the  weary  way 
through  the  desert  and  are  coming  close  to  Him  in  full 
surrender  of  heart,  or  in  preparation  for  admittance  to 
heaven.  It  seems  to  me  that  there  is  a  beautiful  fitness 
in  the  fact  that  this  station  follows  immediately  after 
Dibon-gad.  The  "sufficient  understanding"  which 
results  from  spiritual  warfare  prepares  for  the  great  joy 
and  peace  in  believing,  all  doubts  and  fears  and  con- 
fusions having  been  put  away  from  us.  As  "  the  light 
is  sweet,  and  a  pleasant  thing  it  is  for  the  eyes  to  be- 
hold the  sun  "  (Eccles.  xi.  7),  so  is  it  peculiarly  delight- 
ful to  us  when  the  divine  light  shines  upon  our  way  and 
our  work,  the  "  Sun  of  righteousness  arising  upon  us 
with  healing  in  His  wings." 

There  are  three  main  lessons  to  be  learned  at  this 
station,  as  to  the  consolations  which  God  stands  ready 
to  bestow  upon  all  those  who  come  close  to  Him. 
They  are : 

I .   Hidde7i  consolations. 

The  refreshments  and  joys  of  the  kingdom  are  not 
known  to  the  world,  or  to  those  who  give  themselves 


ALMON-DIBLATHAIM  217 

in  any  large  part  to  the  world.  "  The  world  seeth  Me 
no  more  ;  but  ye  see  Me,"  said  our  blessed  Lord.  Our 
eyes  being  fixed  upon  Him,  we  find  entering  quietly 
into  our  inmost  souls  the  sweet  comforts  which  His 
glorified  face  and  risen  life  bestow.  He  is  the  living 
"Bread  which  Cometh  down  from  heaven  "(Johnvi.  50) ; 
He  is  the  true  "hidden  manna"  given  to  him  that  is 
overcoming  (Rev.  ii.  17).  All  this  we  find  realized  in 
us  when  we  have  come  to  our  spiritual  Almon-dibla- 
thaim,  our  "  hidden  place  of  figs."  We  find  that  our  life 
is  "hid  with  Christ  in  God  "  (Col.  iii.  3).  We  are  able 
to  say  with  Him,  "  We  have  meat  to  eat  that  ye  know 
not  of"  (John  iv.  32).  We  are  nourished  by  interior 
subsistence,  for  our  heavenly  Guest  has  come  in  unto 
us  and  has  shut  to  the  door,  and  we  are  "  supping  with 
Him,  and  He  with  us"  (Rev.  iii.  20).  (See  Ps.  xxv. 
14;  Prov.  iii.  32,  xiv.  10;  Matt.  xiii.  11.) 

2.  Abundant  consolations. 

The  cakes  or  lumps  of  figs  typify  the  inexhaustible 
stores  of  refreshments  in  God's  Word  for  us.  He  has 
provided  a  feast,  and  at  a  feast  there  is  always  abun- 
dance. The  King  hath  seni  forth  His  servants  to  cry, 
"  Come,  for  all  things  are  now  ready."  "  They  shall 
be  abundantly  satisfied  "  (Ps.  xxxvi.  8) ;  "  My  servants 
shall  eat,  drink,  and  rejoice"  (Isa.  Ixv.  13).  Our 
blessed  Lord  Himself  stands  at  the  head  of  the  board 
to  say  to  us,  "  Eat,  O  friends ;  drink,  yea,  drink  abun- 
dantly, O  beloved"  (Song  of  Sol.  v.  i). 

3.  NourisJmig  consolations. 

Figs  have  ever  been  noted  for  the  amount  of  nour- 
ishment they  contain.  Among  the  promises  which  God 
gave  to  Israel,  to  animate  the  people  to  perseverance 


218  S/IBBATH-DAY  JOURNEYS 

and  to  impel  them  to  hasten  on  to  possess  the  land,  was 
that  they  should  find  it  to  be  the  "land  of  fig-trees" 
(Deut.  viii.  8).  Cakes  of  figs  were  not  only  set  before 
guests  at  their  great  entertainments  (i  Chron.  xii.  39, 
40),  but  were  employed  constantly  as  daily  diet ;  so 
that  we  are  taught  at  this  station  that  God's  consola- 
tions are  designed  to  nourish  and  strengthen  us.  How 
many  feeble  hearts  have  found  this  to  be  true! 

There  is  no  sweeter  thought  in  all  the  Scriptures  than 
that  of  "  feeding  upon  Christ."  Notice  how  it  is  re- 
ferred to  as  the  constant  and  consoling  privilege  of  the 
Christian.  It  is  set  forth  in  figure  by  the  tree  of  life 
(Gen.  ii.  9,  iii.  22  ;  Rev.  xxii.  2  ;  Ezek.  xlvii.  12) ;  the 
paschal  lamb  (Exod.  xii.  8  ;  i  Cor.  v.  7,8);  the  manna, 
that  wonderful  "spiritual  meat"  (i  Cor.  x.  3),  which 
was  truly  "angels'  food"  ("bread  of  the  mighty," 
Ps.  Ixxviii.  25,  marg.,  cf.  ciii.  20,  marg.)  and  "rained 
down  from  heaven  "  (Exod.  xvi.  4) ;  and  the  showbread, 
literally  "  bread  of  the  presence"  (Lev.  xxiv.  5-9),  called 
the  "continual  bread  "  (Num.  iv.  7).  Oh,  the  fullness 
of  Christ!  Blessed  are  they  that  hunger  and  thirst 
after  Him!  They  shall  feed  upon  the  hidden  figs  of 
His  grace;  they  shall  be  filled  with  abundant  and 
nourishing  consolations.  Contrast  with  this  the  portion 
of  the  carnal  and  ungodly,  who  feed  on  the  "  wind  " 
(Hos.  xii.  i),  on  "husks"  (Luke  xv.  16),  and  on 
"ashes"  (Isa.  xliv.  20). 


XLII 

MOUNTAINS    OF    ABARIM 

With  deep  sighs  of  relief  and  with  eyes  bright  with 
hope,  the  people  now  ascend  into  the  mountains  of 
Abarim  beyond  Heshbon  and  before  Nebo.  (See 
Num.  xxxiii.  47.)  From  these  heights  they  were  able 
to  obtain  a  glimpse  of  the  river  Jordan  and  of  the  walls 
of  Jericho  beyond.  They  could  see  something  of  the 
Land  of  Promise  itself,  stretching  away  in  all  its  fertile 
beauty  toward  the  west  and  north.  What  thoughts 
must  have  thrilled  their  hearts— thoughts  reaching 
back  into  the  past  and  on  into  the  future ! 

The  goodness  of  God  in  all  their  way  must  have  im- 
pressed them,  and  the  faithfulness  of  God  in  fulfilling 
His  promises  must  have  brought  glad  halleluiahs  to 
their  lips. 

As  will  be  seen  upon  the  map,  the  mountains  of 
Abarim  are  a  continuation  of  the  hills  of  Moab.  The 
highest  peak,  situated  right  opposite  Jericho,  was  called 
Mount  Nebo.  From  the  top  of  this  peak  Moses  was 
to  behold  the  land  of  Canaan,  and  then  was  to  die  "  at 
the  kiss  of  Jehovah"  (Deut.  xxxiv.  5).  The  word 
"Abarim"  signifies  "passages,"  "passings  over,"  or 
"passings  away."  It  is  supposed  by  scholars  that 
219 


220  SABBA  TH-DA  Y  JOURNE  YS 

the  name  was  given  from  the  circumstance  that  these 
mountains  run  down  to  the  fords  or  passages  of  Jordan. 
However  that  might  be,  there  are  certain  practical 
lessons  to  be  drawn  from  the  station  which  no  thought- 
ful mind  can  miss.     We  learn  : 

1.  The  passing  (uuay  of  Moses  and  the  old  covenant. 
Up  to  this  time  Moses  had  been  the  center  of  God's 

work  with  the  Israelites  in  the  desert.  In  his  command- 
ing presence  he  represented  the  methods  of  divine  Prov- 
idence through  the  law  and  penal  ordinances.  However, 
"  the  law  made  nothing  perfect,  but  it  was  the  bringing 
in  [or  ''  introduction  "]  of  a  better  hope  "  (Heb.  vii.  19). 
It  was  necessary  that  the  people  of  Israel  come  up  to 
the  spiritual  heights,  where  they  should  get  a  concep- 
tion of  the  passing  away  of  the  old  covenant.  How 
much  they  grasped  of  this  in  the  mountains  of  Abarim 
we  do  not  know;  but  certainly  God  meant  to  give 
them  a  glimpse  of  this  great  truth  and  turn  their  eyes 
toward  Christ,  to  whom  the  law  should  lead. 

2.  The  preparation  for  pa ssi7ig  fro7n  law  to  Christ. 
This  is  one  of  the  lessons  which  we  should  learn  at 

our  spiritual  Abarim  :  "  The  law  was  given  by  Moses, 
but  grace  and  truth  came  by  Jesus  Christ  "  (John  i.  17). 
This  truth  enters  more  and  more  into  our  consciousness 
as  we  progress  in  the  separated  life.  *'We  are  not 
under  the  law,  but  under  grace;"  we  serve  not  as 
slaves,  but  as  children ;  we  obey  not  through  force,  but 
through  love.  The  ten  commandments  remain  in 
binding  force  upon  us,  but  we  keep  them  through  the 
mighty  power  of  a  new  motive,  that  of  love  to  the 
Father  who  made  the  commands  and  laid  them 
upon  us. 


MOUNTAINS   OF  ABA  RIM  221 

3 .  77ie  preparation  for  passing  from  the  obsen  'at ion  of 
tJie  letter  to  the  love  of  the  Spirit— from  prophecy  to 
power. 

A  great  change  is  to  come  at  the  next  station  :  Moses 
is  to  pass  away;  Joshua  is  to  come  in  as  leader  and 
commander.  Joshua  is  the  type  of  Christ,  "  the  power 
of  God,"  the  Lord  from  heaven,  whose  cleansing  Spirit 
has  been  given  to  us  to  htzom^  power  in  us.  All  this 
is  prepared  for  in  our  spiritual  Abarim.  Hints  of  this 
new  covenant  we  have  in  many  parts  of  the  Old  Tes- 
tament, as,  for  example,  in  Jeremiah  xxxi.  31.  Its  full 
fruition  and  revelation  were  reserved  for  the  New 
Testament.  "  He  hath  made  the  first  old.  Now  that 
which  decayeth  and  waxeth  old  is  ready  to  vanish  away" 
(Heb.  viii.  13). 

These  mountains  of  Abarim  may  also  signify  to  us 
those  states  of  exaltation  into  which  God  graciously 
leads  the  soul  as  a  preparation  for  death.  They  were 
types  of  the  Delectable  Mountains  from  whose  summits 
the  pilgrim  obtains  inspiring  glimpses  of  the  New  Jeru- 
salem. The  sound  of  the  swelling  Jordan  is  in  his 
ears,  but  he  is  able  to  forget  the  suggestions  of  terror 
which  it  conveys.  He  must  walk  down  into  the  valley, 
but  it  shall  contain  only  a  "  shadow  of  death,"  not  the 
substance  to  him.  The  rod  and  staff  of  his  divine 
Joshua  shall  be  his  support.  The  waters  shall  divide 
before  his  feet,  and  an  abundant  entrance  shall  be 
ministered  to  him  into  Immanuel's  land. 

Altogether  our  visit  to  the  mountains  of  Abarim  gives 
to  us  the  thought  oi preparation.  This  thought  is  very 
important.  We  should  prepare  for  meeting  God  in  the 
sanctuary,  in  service,  and  at  the  family  altar  as  well  as 


222  SABBA TH-DA  Y  JOURNE  YS 

at  death  and  the  judgment.  The  real  appHcation  of 
Amos  iv.  12,  "Prepare  to  meet  thy  God,"  is  to  the 
present  hfe,  not  the  future.  We  are  to  look  ahead  and 
by  inward  searchings  and  prayer  get  ourselves  ready 
for  public  worship,  and  especially  for  the  partaking  of 
the  elements  of  the  Lord's  Supper.  It  is  a  solemn 
thing  to  "  meet  with  God  "  under  any  circumstances. 
Notice  how  many  times  God  insists  upon  the  need  of 
preparation  before  engaging  in  worship  or  service  (2' 
Chron.  xxxv.  4;  i  Sam.  vii.  3;  Ezra  vii.  10;  Job  xi. 
13;  Jer.  xlvi.  14;  and  many  other  passages).  The 
Jews  had  a  special  day  of  preparation  for  the  partaking 
of  the  Passover  (Matt,  xxvii.  62  ;  John  xix.  14).  How 
often  God  commanded  the  people  to  "  sanctify  them- 
selves "  for  some  special  manifestation  of  power  to  be 
displayed  upon  the  morrow!  (Exod.  xix.  10  ;  Lev.  viii. 
30;  Josh.  vii.  13;  2  Chron.  xxix.  5;  and  many  other 
passages.) 

See  how  God  has  set  us  an  example  by  preparing 
duly  for  all  things  which  He  has  purposed  to  bestow  in 
blessing  upon  His  people.  It  is  a  mark  of  the  Lord's 
goodness  that  He  hath  prepared  the  light  and  the  sun 
(Ps.  Ixxiv.  16),  the  gentle  showers  and  the  plentiful  rain 
(Ps.  Ixv.  10,  Ixviii.  9,  10,  cxlvii.  8).  He  hath  also 
caused  the  corn  to  spring  up  out  of  the  ground  prepared 
for  it  (Ps.  Ixv.  9,  marg.).  In  the  Book  of  Jonah  we 
find  all  things  "  prepared  "  for  the  services  they  are  to 
render:  the  fish  (i.  17),  the  gourd  (iv.  6),  the  worm  (iv. 
7),  the  vehement  east  wind  (iv.  8),  and  the  wind  that 
caused  the  tempest  (i.  4).  So  in  the  work  of  grace 
God  hath  made  full  preparation.  God's  **  vessels  of 
mercy  are  afore  prepared  unto  glory  "  (Rom.  ix.  23) ; 


MOUNTAINS   OF  ABARIM  223 

they  are  "  vessels  unto  honor,  prepared  unto  every  good 
work"  (2  Tim.  ii.  21);  they  are  "created  in  Christ 
Jesus  unto  good  works,  which  God  hath  before  or- 
dained"  (marg.,  "prepared,"  Eph.  ii.  10);  altogether 
God's  people  are  "  a  people  prepared  for  the  Lord  " 
(Luke  i.  17). 

In  all  holy  life  and  service  let  us  remember  that 
"  He  that  hath  wrought  us  ["  made,  fashioned  us  "]  for 
the  selfsame  thing  is  God"  (2  Cor.  v.  5)— a  beautiful 
text,  showing  how  God  hath  "  prepared,"  and  how  we 
should  "  prepare,"  that  we  may  be  fully  and  blessedly 
co-laborers  with  God. 


XLIII 

PLAINS    OF    MOAB 

Down  from  the  "  delectable  mountains "  the  long 
procession  swept  to  encamp  in  the  valley.  How  sig- 
nificant is  the  forty-eighth  verse  of  the  chapter  we  are 
studying:  "They  departed  from  the  mountains  of 
Abarim,  and  pitched  in  the  plains  of  Moab  by  Jordan 
near  Jericho  " !  Before  them  were  the  dangers  they  had 
to  encounter;  behind  them  were  the  mountains  from 
whose  summits  they  had  obtained  wondrous  views  to 
inspire  them  for  the  contest.  What  a  picture  the 
straggling  ranks  must  have  made  as,  footsore  and 
weary  after  the  forty  years'  wanderings,  they  came 
down  to  the  spacious  plains!  Their  fathers  had  died 
in  the  desert;  their  flocks  and  herds  had  been  con- 
sumed by  the  necessities  of  the  weary  journeyings.  A 
new  generation  of  people  faced  Jordan,  and  new  flocks 
and  herds  had  sprung  up  around  them.  How  eager 
the  people  must  have  been  to  pass  over  into  Palestine 
and  enjoy  the  promised  rest!  Before  this  could  be, 
however,  there  was  much  training  of  heart  and  con- 
science to  be  undergone.  The  descent  to  the  plains 
of  Moab  is  an  indication  of  the  deep  humiliation  into 
which  God  saw  it  necessary  for  them  to  enter.  This  is 
224 


PLAINS   OF  MOAB  225 

numerically  the  forty-second  journey,  and,  as  has  already 
been  indicated,  the  number  forty-two  typifies  in  Scrip- 
ture the  whole  period  of  spiritual  training  and  trial 
through  which  God  causes  a  nation  or  a  church,  or  the 
church  or  an  individual,  to  pass.  In  the  thirteenth 
chapter  of  Revelation,  at  the  fifth  verse,  we  read  that 
to  the  wild  beast  "  coming  up  out  of  the  sea  "  there  was 
given  power  to  afflict  the  church  forty  and  two  months. 
This  agrees  with  the  "  time,  and  times,  and  half  a  time," 
i.e.,  the  three  years  and  a  half,  during  which  the  church, 
on  two  wings  of  a  great  eagle,  escaped  to  the  wilder- 
ness to  be  tempted  of  Satan  and  nourished  by  God 
(Rev.  xii.  14).  In  other  parts  of  the  Scriptures  one 
thousand  two  hundred  and  sixty  days  are  mentioned 
as  the  period  of  training  (Rev.  xii.  6),  and  it  will  be 
noticed  that  this  agrees  with  the  number  of  days  in  the 
forty-two  months.  Consequently  in  the  station  before 
us,  being  the  forty-second  of  the  journeying,  we  are 
shown  the  completion  of  the  wanderings  and  dis- 
cipline under  which  Israel  was  prepared  for  Canaan. 
We  have  seen  the  people  passing  through  every  con- 
ceivable experience.  They  need  now  to  pause  for  a 
time  in  the  valley  of  humiliation  before  crossing  over 
into  the  land  flowing  with  milk  and  honey ;  they  need 
space  for  quiet  thought  and  faithful  self-examination. 
Three  dispensations  preliminary  to  perfect  fitness  for 
Canaan  are  clearly  brought  before  us  in  this  station : 

I .    The  drawing  dispensation. 

They  were  still  under  the  leadership  of  Moses,  whose 
name  signifies  "  drawing  "  or  "  a  drawer."  The  child 
had  been  drawn  out  of  the  river  Nile,  to  be  adopted 
by  the  daughter  of  Pharaoh  ;  as  a  man  he  had  become 


226  SABBATH-DA Y  JOURNEYS 

a  "  drawer  "  to  take  the  people  out  of  Egypt.  Having 
drawn  them  forth  from  the  entanglements  of  Goshen 
and  from  the  dangers  and  perplexities  of  the  desert,  he 
was  now  preparing  to  turn  them  over  into  the  hands  of 
Joshua  as  their  chief  leader.  Hence  up  to  this  time 
we  may  see  in  type  the  dispensation  of  drawing  wherein 
the  Father  wooes  us  away  from  the  world  and  its  en- 
tanglements, in  order  that  we  may  submit  ourselves 
unto  Jesus,  our  divine  Joshua.  "  No  man  can  come 
to  Me,  except  the  Father  which  hath  sent  Me  draw 
him"  (John  vi.  44).  It  is  thought  by  some  that  the 
Saviour  had  in  mind  the  desert  dispensation  when  utter- 
ing these  words,  and  that  His  saying  which  immediately 
follows,  "  I  will  raise  him  up  at  the  last  day,"  is  a  ref- 
erence to  the  passage  of  Jordan,  by  which  Israel  es- 
caped from  the  wilderness  and  came  into  the  resurrec- 
tion life  of  Canaan.  However  this  may  be,  we  are 
authorized  to  learn  here  the  lesson  that  God  sweetly 
draws  the  soul  unto  its  strong  Joshua,  to  submit  to  Him 
in  all  things,  and  receive  His  indwelling  and  governing 
Spirit. 

It  will  be  seen  that  this  implies  something  of  a  change 
in  the  interpretation  to  be  put  upon  this  last  station  of 
the  desert  wanderings.  The  plains  of  Moab  may  prop- 
erly stand  for  those  experiences  which  lead  the  soul  to 
perfect  surrender  to  Christ,  death  to  the  world  and  to 
sin,  and  a  new  life  in  the  Spirit  comparable  to  the 
pleasures  and  possessions  of  Canaan.  Taken  as  a 
whole,  the  desert  wandering  typifies,  as  we  have  seen, 
the  entire  earthly  life  of  the  believer.  It  shows  us  the 
Christian's  pilgrimage  through  the  world,  until,  sancti- 
fied and  made  fit,  he  is  at  death  received  into  the 


PLAINS   OF  MOAB  227 

promised  habitations.  But  the  experiences  of  Israel 
in  this  last  station,  the  plains  of  Moab,  typify  the  strug- 
gles, temptations,  hopes,  fears,  and  final  surrender  of 
the  half-hearted  Christian  by  which  he  enters  upon  the 
fully  consecrated  resurrection  life. 

What  Paul  describes  in  the  seventh  chapter  of 
Romans  may  be  regarded  as  the  fluctuating  state  of 
the  soul  in  the  spiritual  plains  of  Moab.  What  he  so 
gloriously  portrays  in  the  eighth  chapter  is  the  full 
consecration  of  the  Canaan  Hfe.  Death  in  Jordan  and 
resurrection  upon  the  other  bank  are  means  thereto. 
If  we  bear  this  in  mind  we  will  see  an  instructive  type 
of  that  drawing  work  which  God  the  Father  does  in 
wooing  us  out  of  our  doubts  and  dangers  into  the  full- 
ness of  trust  and  the  peace  of  the  blessed  life. 

For  all  of  this  we  are  prepared  in  Abarim,  and  into  it 
we  more  fully  come  in  the  station  we  are  now  studying. 
The  order  of  the  soul's  progress  is  very  well  expressed 
by  the  Saviour  in  Matthew  xxviii.  19,  where  He  says, 
"  Go  ye  therefore,  and  teach  all  nations,  baptizing  them 
in  [or  rather  *'  into  "]  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost."  This  baptizing  into 
the  name  of  the  Father  corresponds  with  that  prelimi- 
nary dispensation  which  is  typified  in  the  whole  period 
when  Moses,  the  "  drawer,"  was  leading  the  Israelites 
to  perfect  surrender  to  Joshua.  It  began  when  they 
followed  Moses  through  the  Red  Sea.  "They  were 
all  baptized  unto  [or  "into"]  Moses  in  the  cloud  and 
in  the  sea  "  (i  Cor.  x.  2).  It  is  completed,  as  we  shall 
see,  in  the  hardships  and  soul  struggles  in  the  valleys 
over  which  Nebo  towered  then,  and  towers  still,  so 
gloriously. 


228  SABBATH-DAY  JOURNEYS 

2.  T/ic  submissive  dispcnsatio?i. 

Of  this  we  obtain  a  glimpse  as  we  pause  here  for  the 
present  in  the  plains  of  Moab,  Israel  was  to  come  into 
perfect  submission  to  Joshua.  The  lot  that  had  be- 
fallen them  in  the  weary  journey  was  preparatory 
thereto ;  particularly  were  they  to  experience  the  humil- 
iations of  the  plains  of  Moab,  in  order  that  they  might 
yield  themselves  body  and  soul  unto  their  new  leader. 
In  like  manner  are  we  led  into  submission  to  the  Son 
of  God. 

Thus  are  we  baptized  ''  into  the  name  of  the  Son," 
which  typifies  that  we  are  willing  to  follow  His  leading 
through  life  and  through  death  in  total  submission. 
Thus  are  we  baptized  into  the  Hkeness  of  His  death 
and  resurrection,  passing  with  Him  through  Jordan, 
and  marching  with  Him  into  the  resurrection  life  of 
Canaan.  Oh,  sweet  and  encouraging  submission  to 
our  loving  Saviour!  "Take  My  yoke  upon  you,  and 
learn  of  Me."  Who  would  not  joyously  obey  such  a 
command  ? 

3,  The  dispensation  of  love. 

We  may  pause  a  moment  longer  to  notice  that  we 
are  also  to  be  baptized  through  Jordan  "  into  the  name 
of  the  Holy  Ghost."  "  The  end  of  the  commandment 
is  love  out  of  a  pure  heart,  and  of  a  good  conscience, 
and  of  faith  unfeigned"  (i  Tim.  i.  5). 

This  is  the  dispensation  of  the  Holy  Spirit,  who  is  a 
Spirit  of  love,  and  when  we  submit  ourselves  wholly 
unto  Him  we  have  received  that  enduement  of  power 
for  service  which  every  Christian  so  greatly  needs. 

Sufficient  weight  is  not  given  to  the  fact  that  God's 
Holy  Spirit  is  a  Spirit  of  love.     We  believe  that  God 


PL/IINS   OF  MO/iB  229 

the  Father  is  love,  and  that  He  "so  loved  the  world 
that  He  gave  His  only  begotten  Son."  We  believe  our 
Saviour's  words  when  He  says,  "  My  Father  will  love 
him,  and  I  will  love  him."  But  we  forget  how  many 
times  the  love  of  the  Holy  Ghost  is  referred  to  in 
Scripture.  Paul  writes  to  the  Romans,  "  Now  I  be- 
seech you,  brethren,  by  our  Lord  Jesus  Christ,  and  by 
the  love  of  the  Spirit,  that  ye  strive  together  with  me 
in  your  prayers  "  (Rom.  xv.  30,  R.  V.).  The  thought 
of  love  is  connected  with  the  Holy  Spirit  in  the  follow- 
ing passages:  2  Corinthians  vi.  6;  Galatians  v.  22; 
Philippians  ii.  i  ;  Colossians  i.  8 ;  and  many  others. 
The  completeness  of  the  Christian  life  and  consecra- 
tion will  be  brought  about  only  when  the  heart  has 
been  truly  baptized  into  the  Father,  the  Son,  and  the 
Holy  Ghost.  All  fear  is  then  cast  out  by  love,  and 
the  whole  renewed  creature  is  subdued  unto  Him, 
that  the  triune  God  may  be  all  in  all  (i  John  iv.  18; 
I  Cor.  XV.  28). 


XLIV 

PLAINS    OF    MOAB  — PITCHING    BEFORE    JORDAN 

We  read  that  the  Israehtes  pitched  by  Jordan  near 
Jericho,  or,  as  it  is  in  the  Hebrew,  "by  Jordan  of  Jeri- 
cho." They  are  now  facing  the  historic  river  which 
meant  so  much  to  them  and  will  ever  mean  so  much 
to  the  Christian.  They  stood  fronting  the  plunge  into 
perfect  trust,  and  they  shivered  and  shrank,  as  almost 
every  child  of  God  does  under  like  circumstances.  The 
Bible  is  full  of  references  to  the  Jordan.  Lot  chose 
the  plain  of  Jordan  for  his  residence  (Gen.  xiii.  ii). 
From  his  day  onward  the  river  is  associated  with  the 
lives  of  kings  and  princes,  herdsmen  and  tillers  of  the 
soil.  In  our  hymnology  the  Jordan  usually  means 
death,  and  it  may  be  thus  used  quite  properly.  Let  us 
grasp  the  greater  lesson  along  with  the  lesser,— the 
lesson  already  hinted  at, — that  the  passing  through  the 
Jordan  may  mean  to  us  a  baptism  into  the  larger  and 
higher  life.  Pitching  beside  the  river  to-day,  we  may 
learn  seven  lessons : 

I .    The  meaning  of  Jordan. 

The  word  hterally  signifies  "the  sending  forth  of 
judgment."  This  is  the  interpretation  put  upon  it  by 
Bromley  and  others.  Certain  scholars,  however,  derive 
230 


PITCHING   BEFORE  JORDAN  231 

it  from  a  word  which  signifies  "descending,"  "humili- 
ation," "  being  humble."  You  will  observe  in  the  con- 
cordance that  Cruden  gives  both  of  these  interpreta- 
tions. The  spiritual  lessons  which  we  may  rightly  draw 
would  be  about  the  same  in  either  case.  He  who  steps 
into  the  river  of  judgment  will  inevitably  feel  the  effects 
of  such  an  experience  in  true  humility  of  heart.  Judg- 
ment of  self  and  sin  under  the  search-light  of  the  Word 
is  included  in  the  utter  yielding  to  the  Spirit.  True 
repentance  is  one  condition  leading  to  the  reception  of 
the  Holy  Ghost. 

2.    T/w  swelling  of  Jordan. 

Jeremiah  asks,  "  How  wilt  thou  do  in  the  swelling 
of  Jordan?  "  (Jer.  xii.  5.)  This  is  a  manifest  allusion 
to  the  mighty  floods  which  sometimes  swept  through 
this  river's  course,  making  great  noise  and  roaring. 
These  floods  are  used  as  emblems  of  special  judgments 
coming  upon  sin  in  us  at  different  times  during  our 
lives.  To  lead  us  to  self-surrender  God  will  deal 
sharply  with  the  evil  that  lurks  in  us.  "The  Spirit 
lusts  against  the  flesh."  We  should  stand  aside  and  let 
the  fires  of  God  burn ;  let  the  floods  of  Jordan  sweep 
through  our  hearts  to  cleanse  them !  This  is  one  lesson. 
We  must  not  forget  that  the  swelling  of  Jordan  also 
typifies  the  overflowing  of  judgment  upon  the  ungodly 
at  death.  Isaiah  makes  reference  to  this  when  he 
quotes  God  as  saying,  "When  thou  passest  through 
the  waters,  I  will  be  with  thee ;  and  through  the  rivers, 
they  shall  not  overflow  thee"  (Isa.  xliii.  2).  The 
wicked  shall  be  overthrown,  but  the  righteous  shall  pass 
safely  through  the  dark  waters.  As  Israel  pitched  be- 
side the  Jordan  their  minds  must  have  been  vividly 


232  SABBATH-D/1Y  JOURNEYS 

impressed  by  the  thought  of  those  special  judgments 
as  shown  in  the  afflictions  and  difficulties  through  which 
they  had  already  passed.  Strange  that  they  did  not 
learn  to  avoid  those  sins  which  were  yet  to  bring  bitter 
results  upon  them! 

3.  T/ie  baptism  of  Jordan, 

The  waters  were  parted,  and  yet  as  the  people 
marched  through  there  was  typified  a  baptism  of  suffer- 
ing which  is  frequently  referred  to  in  Scripture.  "  As 
many  of  us  as  were  baptized  into  Christ  were  baptized 
into  His  death."  As  Jordan  implies  judgment  and 
humihation,  so  we  through  our  difficulties  should  learn 
to  humble  ourselves  as  under  the  rod  of  the  righteous 
judgment  of  God,  to  submit  our  wills  unto  Him,  to 
cultivate  true  poverty  of  spirit,  and  so  to  improve  all 
chastisements  of  His  rod  that  we  may  come  at  length 
into  the  land  of  peace.  *'Are  ye  able  to  be  baptized 
\vith  the  baptism  wherewith  I  am  baptized?  "  Let  us 
cultivate  a  spirit  that  will  enable  us  to  say  more  truly 
than  John  and  James  could  at  first  say,  "  We  are  able." 

4.  The  overflowifig  of  Jordan. 

It  is  further  said  that  the  Israelites  encamped  by 
Jordan  of  Jericho.  This  latter  was  a  city  of  the  Ca- 
naanites,  on  the  border  of  whose  land  the  river  flowed. 
Jericho  was  a  wicked  city,  hence  devoted  to  destruc- 
tion. Jericho  had  apparently  appropriated  the  Jordan 
in  a  special  sense  as  its  own.  '*  The  Jordan  of  Jericho  " 
was  doubtless  an  expression  much  used  at  the  time. 
This  may  teach  us  how  cities  and  individuals  uncon- 
sciously appropriate  judgment  to  themselves;  it  may 
show  the  nearness  and  readiness  of  God's  power  to 
punish  sin.     Annually  the  Jordan  overflowed  at  the 


PITCHING   BEFORE  JORDAN  233 

time  of  harvest  (Josh.  iii.  15).  Signally  and  suddenly 
God's  judgment,  as  a  mighty  flood,  has  often  over- 
whelmed the  nations.  "  When  they  shall  say,  Peace 
and  safety ;  then  sudden  destruction  cometh  upon 
them  "  (i  Thess.  v.  3).  Moreover,  the  time  of  harvest 
represents  the  end  of  the  world,  as  our  Lord  Himself 
teaches  us  (Matt.  xiii.  39).  Therefore,  camping  by  the 
river  to-day,  we  should  not  fail  to  learn  the  lesson  of 
divine  judgment,  whether  it  come  to  us  soon  after  our 
sin  or  tarry  till  the  last  day. 

5 .    T/ie part'uigs  at  Jordan. 

Partings  beside  the  river,  oh,  how  many  there  have 
occurred!  Husband  from  wife,  wife  from  husband, 
parents  from  children.  The  brink  of  Jordan  is  the 
saddest  spot  in  all  the  earthly  pilgrimage ;  sadder  than 
the  place  where  the  two  ways  met  and  Orpah  turned 
back  to  her  people. 

And  there  is  something  sadder  for  us  to  think  of  here 
than  the  partings  caused  by  death :  the  partings  result- 
ing from  apostasy.  In  the  forty-ninth  verse  of  the 
chapter  we  are  studying,  the  thirty-third  of  Numbers, 
Moses  gives  a  more  particular  description  of  this  last 
station  by  describing  the  limits  of  the  camp :  "  They 
pitched  by  Jordan,  from  Beth-jesimoth  even  unto  Abel- 
shittim  in  the  plains  of  Moab."  These  details  are  ex- 
tremely significant.  It  is  interesting  to  observe  that 
this  place  or  city  called  Beth-jesimoth  was  situated  in 
the  most  fertile  part  of  the  plains  of  Moab,  and  was 
allotted  to  the  Reubenites  by  Moses  (Josh.  xiii.  15-20). 

Yet  the  name  "  Beth-jesimoth  "  signifies  "  the  house 
of  desolation."  This  is  singular  when  the  fertihty  of 
that  portion  of  the  plain  is  taken  into  account,  but  the 


234  SABBATH-DAY  JOURNEYS 

meaning  is  that,  though  the  plain  was  fertile,  a  residence 
upon  it  produced  spiritual  desolation.  This  was  because 
of  its  nearness  to  the  Moabites,  who  were  an  idolatrous 
nation  and  brought  desolation  upon  Israel  in  this  station 
by  seducing  them  to  their  iniquities.  This  is  fully  de- 
scribed in  the  Book  of  Numbers  from  the  twenty-second 
to  the  twenty-fifth  chapters.  We  shall  have  occasion 
to  study  these  lessons  later. 

6.  The  meetings  at  Jordan. 

If  there  be  sad  partings  through  apostasy  or  through 
death  beside  the  river,  there  are  also  glorious  meetings 
upon  the  other  bank.  "  The  king  returned,  and  came 
to  Jordan  "  (2  Sam.  xix.  15).  Our  King  has  promised 
to  return  and  meet  us  at  Jordan  (John  xiv.  3).  "  They 
two  stood  by  Jordan  "  (2  Kings  ii.  7).  How  sweetly 
will  we  be  able  to  say  the  same  when  Christ  or  our  loved 
ones  meet  us  beside  the  river!  What  language  can 
describe  the  meetings  of  faithful  hearts,  after  earth's 
siftings  and  separations,  when  severed  friendships  shall 
be  reknit,  and  loves  that  seem  so  rudely  broken  shall 
be  reestablished  for  eternity! 

7.  The  victory  over  Joi'da7i. 

Zechariah  exclaims  joyfully,  "The  pride  of  Jordan 
is  spoiled"  (Zech.  xi.  3).  The  psalmist  cried,  "The 
sea  fled :  Jordan  was  driven  back  "  (Ps.  cxiv.  3).  These 
expressions  of  triumph  are  only  feebly  typical  of  the 
glorious  victories  which  Christ  has  given  over  death 
and  the  grave.  "O  death,  where  is  thy  sting?  O 
grave,  where  is  thy  victory  ?  Thanks  be  to  God,  which 
giveth  us  the  victory  through  our  Lord  Jesus  Christ " 
(i  Cor.  XV.  55,  57).  How  often  the  expression  is  used 
in  the  Bible,  "  They  passed  clean  through  [or  "  over  "] 


PITCHING   BEI'ORE  JORDAN  235 

Jordan  "!  This  describes  exactly  the  glorious  triumph 
which  the  true  Christian  experiences  in  the  moment  of 
death.  It  also  hints  at  the  peace  of  those  who  reso- 
lutely pass  clean  through  the  baptism  of  self-surrender 
and  stand  with  Christ  upon  the  banks  of  the  Canaan 
life.     Let  us  not  stop  with  anything  less  than  this. 


XLV 

PLAINS    OF    MOAB  — IN    CONTACT   WITH    THE    MOABITES 

We  must  give  particular  attention  to  the  temptations 
which  a  residence  near  the  Moabites  caused  the  people 
of  Israel.  A  full  account  of  their  contact  with  this 
idolatrous  nation  is  given  us  in  the  twenty-fifth  chapter 
of  Numbers.  Indeed,  we  must  go  back  to  the  twenty- 
second  chapter  of  Numbers,  and  consider  the  whole 
story  of  Balak's  conspiracy  and  Balaam's  prophecy,  if 
we  are  to  have  the  complete  picture.  It  was  while  the 
people  were  encamped  beside  Jordan,  with  Beth-jesi- 
moth  at  one  limit  of  their  tents  and  Abel-shittim  at  the 
other,  that  these  significant  transactions  took  place. 
Very  sore  trials  and  many  alluring  temptations  come 
to  those  who  are  meditating  the  plunge  into  the  Jordan 
of  self-surrender. 

We  have  already  seen  that  "  Beth-jesimoth  "  signifies 
"  the  house  of  desolation,"  and  it  is  necessary  for  us 
to  observe  that  ''  Abel-shittim  "  means  "  the  sorrow  of 
scourges."  This  latter  place  seems  to  have  been  so 
named  because  of  the  sin  of  Israel  and  the  consequent 
sorrow  which  fell  upon  the  people  in  that  place.  The 
wrath  of  God  was  awakened  against  them,  and  twenty- 
four  thousand  of  their  number  were  cut  off  (Num.  xxv. 
9).  How  significant,  therefore,  was  the  position  of  the 
236 


IN   CONTACT   IVITH    THE  MOABTTES        237 

Israelites  at  this  point  of  their  progress!  On  one  ex- 
treme "  the  house  of  desolation,"  and  on  the  other  "  the 
sorrow  of  scourges"!  Mournfully  the  saying  of 
James  comes  to  us,  ''When  lust  hath  conceived,  it 
bringeth  forth  sin  ;  and  sin,  when  it  is  finished,  bringeth 
forth  death"  (James  i.  15). 

Studying  carefully  the  twenty-fifth  chapter  of  Num- 
bers, we  learn  at  least  seven  important  lessons : 

1 .  Spiritual  luifaithfiibiess. 

The  sin  of  the  men  of  Israel  with  the  daughters  of 
Moab  typifies  that  unfaithfulness  which  the  Word  of 
God  frequently  charges  against  those  who  depart  in 
their  love  and  truth  from  the  service  of  the  Master. 
James  exclaims,  "  Whosoever  would  be  a  friend  of  the 
world  maketh  himself  an  enemy  of  God  "  (James  iv.  4, 
R.  v.).  And  to  this  friendhness  with  the  world  he  at- 
taches the  dreadful  thought  of  spiritual  unfaithfulness 
under  the  figure  of  adultery :  "  Ye  adulteresses,  know 
ye  not,"  etc.  Study  the  fearful  indictment  of  Israel 
God  makes,  through  Hosea,  under  the  parable  of  an 
adulterous  wife  (Hos.  i.-iv.).  The  whole  teaching 
here  is  of  spiritual  unfaithfulness. 

2.  Idolatry. 

The  people  of  Israel  "joined  themselves"  to  Baal- 
peor  (Num.  xxv.  3).  They  actually  attached  them- 
selves in  spirit  and  sympathy  to  the  filthy  idol,  a  full 
account  of  whose  iniquities  we  have  preserved  in  both 
sacred  and  secular  history.  Self-love  and  pride  were 
at  the  bottom  of  it,  as  usual ;  the  egotistic  "  I  "  is  ever 
the  first  letter  in  idolatry.  "  Ephraim  is  joined  to 
idols :  let  him  alone,"  saith  the  Lord.  The  wandering 
prodigal  "joined  himself  to  a  citizen  "  of  the  far  coun- 


238  SABBATH-DAY  JOURNEYS 

try ;  he  "  pinned  himself "  to  the  skirts  of  the  ahen. 
This  was  a  large  part  of  his  helplessness  and  misery. 
In  our  idolatry  of  the  world,  of  the  almighty  dollar,  or 
of  the  fashions  of  the  time,  we  are  literally  joining  our- 
selves unto  the  enemies  of  God.  This  is  the  root  idea 
of  all  idolatry.  What  folly  for  the  child  of  God  to  link 
himself  with  a  tinsel-trapped  image  that  hath  no  power 
to  hear  prayer  or  to  save,  nay,  that  by  the  very  sordid- 
ness  of  the  association  can  only  lead  astray! 

3.  The  temptations  of  Satan. 

Balaam  appearing  here  to  tempt  Israel  unto  sin  is  a 
very  vivid  type  of  Satan,  who  comes  to  us  in  friendly 
guise,  but  with  malice  in  his  heart.  The  name  "  Balaam  " 
literally  means  "  a  devourer  "  or  "  destroyer  of  the  peo- 
ple," and  in  that,  as  in  all  that  he  attempts  to  do,  he 
is  a  type  of  the  great  deceiver  who  is  allowed  strange 
privileges  as  the  prince  of  this  world.  Notice  that 
Satan  is  represented  as  a  ** devourer"  in  Revelation 
xii.  4.  How  eager  is  Satan  to  impede  the  steps  of  the 
soul  on  its  way  to  the  baptism  of  self-surrender! 

4.  Te7tiptatio7is  to  worldliness. 

In  the  leading  away  of  Israel  by  the  fascinations  of 
the  surrounding  life,  how  fully  do  we  behold  images  of 
the  gradual  drifting  into  worldliness  of  which  so  many 
Christians  are  guilty!  At  first  they  could  see  no  harm, 
doubtless,  in  associating  with  the  Moabites  ;  those  who 
warned  them  of  their  danger  were  set  down  as  extre- 
mists and  old  fogies.  At  first  the  conversations  were 
entirely  innocent,  and  such  amusements  as  were  offered 
seemed  quite  inoffensive.  What  harm  could  there  be? 
Gradually  their  minds  were  blinded  until  they  could  not 
see  at  all.     Then  headlong  they  plunged  into   "the 


IN   CONTACT  HUH    THL  MOABITES        2:^9 

sorrows  of  the  scourges,"  typified  in  Abel-shittim. 
Alas,  how  frequently  has  it  been  the  same  since  their 
day!  There  is  all  too  much  drifting  in  this  generation. 
"  Therefore  we  ought  to  give  the  more  earnest  heed  to 
the  things  that  were  heard,  lest  haply  we  drift  away 
from  them"  (Heb.  ii.  i,  R.  V.). 

5.  Temptations  to  the  self -life. 

These  also  are  outlined  to  us  in  the  sad  events  and 
scenes  enacted  before  us.  The  apostle  prophesies  that 
in  the  last  days  men  shall  be  "lovers  of  their  own 
selves"  (2  Tim.  iii.  2),  or  "lovers  of  self,"  as  it  is  in  the 
Revised  Version.  With  what  sad  literalness  has  this 
prophecy  been  fulfilled!  How  carefully  should  we 
note  any  tendency  to  repose  too  much  confidence  in 
ourselves,  or  in  any  person  or  thing,  save  God,  our 
Saviour!  "  Having  no  confidence  in  the  flesh"  is  put 
down  by  St.  Paul  as  one  of  the  three  marks  by  which 
the  members  of  the  true  circumcision  may  be  infaUibly 
known  (Phil.  iii.  3). 

6 .  Scourges  folloiv  yieldings. 

Inevitably  must  the  feet  of  those  who  stray  from  God 
come  at  length  within  the  portals  of  Abel-shittim. 
"The  wages  of  sin  is  death"  (Rom.  vi.  23).  The  ex- 
periences of  every  leader  must  have  intensified  this  im- 
pression upon  mind  and  heart.  Let  us  be  careful  that 
we  take  lesson  from  past  punishments  to  avoid  future 
sinning.  God  will  not  give  us  over  to  our  own  devices 
without  a  struggle.  In  infinite  mercy  He  "scourgeth 
every  son  whom  He  receiveth,"  in  order  that  that  son 
may  come  into  the  blessed  life  of  peace. 

7.  True  repentance  means  turning  from  sin. 

It  is  not  enough  to  weep  and  lament  over  our  trans- 


240  SABBATH-DAY  JOURNEYS 

gressions.  The  Israelites  did  this,  yet  the  wrath  of 
God  was  not  stayed  (Num.  xxv.  6).  They  were  re- 
quired to  turn  absolutely  from  their  sins,  and  in  addition 
to  this,  Phinehas  in  true  zeal  was  required  to  put  Zimri 
and  Cozbi  to  death  (Num.  xxv.  7,  8).  The  principal 
offenders  needed  to  be  executed  before  the  plague 
would  cease.  It  is  worthy  of  note  that  the  name 
*'  Cozbi  "  signifies  "  deceit."  Thus  it  is  by  deceit  and 
subtlety  that  the  Midianitish  woman  has  always  en- 
snared the  foolish  heart.  The  central  thought  of  re- 
pentance all  through  the  Scripture  is  a  "  turning  from," 
or  "  forsaking,"  sin.  True  repentance  is  not  feeling 
sorry,  but  acting  sorry.  Study  the  whole  of  the  twenty- 
fifth  chapter  of  Numbers  to  learn  this  great  lesson. 
The  body  of  sin  must  be  destroyed,  that  henceforth  we 
shall  not  serve  sin. 


XLVI 

PLAINS  OF  MOAB  — IN  CONFLICT  WITH  THE   MIDIANITES 

While  encamped  in  the  plains  of  Moab  God  gave 
the  command  to  Moses  which  we  have  in  the  thirty- 
first  chapter  of  Numbers,  at  the  second  verse :  "  Avenge 
the  children  of  Israel  of  the  Midianites."  This  seems 
singular,  and  yet  we  must  remember  that  God  has  a 
right  to  avenge  Himself  and  to  see  that  His  people  are 
avenged :  "  Vengeance  is  Mine  ;  I  will  repay,  saith  the 
Lord."  Such  is  the  claim  which  God  makes  for  Him- 
self, and  thus  at  once  is  His  right  to  vengeance  estab- 
lished. 

This  war  against  the  Midianites  was  to  be  one  of  the 
last  services  which  Moses  might  render  to  the  people. 
God  says  to  him,  '*  Afterward  shalt  thou  be  gathered 
unto  thy  people"  (Num.  xxxi.  2).  It  was  among  the 
most  distinguished  of  the  services  which  Moses  ren- 
dered, and  we  should  study  carefully  the  whole  of  the 
thirty-first  chapter  of  Numbers  to  learn  its  importance 
and  to  derive  from  it  spiritual  lessons.  Surely  when 
we  are  encamped  in  our  spiritual  plains  of  Moab  we 
will  be  subjected  to  such  warfare  as  is  here  pictured. 
May  we  secure  similar  commanding  victories!  We 
learn  much  of  value  both  as  to  our  internal  and  our 
external  conflicts. 

241 


242  SABBA  TH-DA  Y  JOURNE  YS 

I .    The  internal  co7iflict. 

Here  we  may  learn  many  important  particulars  of 
the  needed  battle  against  the  spirit  of  strife  and  con- 
tention in  our  own  hearts.     Notice  : 

{a)  The  meaning  of  the  word.  The  word  "  Midi- 
anite"  signifies  "strife"  or  "contention."  The  root 
from  which  the  word  comes  is  employed  in  Proverbs 
xviii.  i8  :  "  The  lot  causeth  co7itentions  to  cease."  Con- 
sequently we  may  see  in  the  war  against  the  Midianites 
the  whole  struggle  against  the  contentious  spirit  typified. 
Pride  rises  in  our  hearts,  criticisms  follow,  strifes  ensue, 
and  very  soon  we  find  ourselves  involved  in  turmoils 
and  inward  contentions. 

{b)  The  universality  of  the  work.  By  studying  care- 
fully the  thirty-first  chapter  of  Numbers  we  learn  how 
universal  the  battle  against  inward  strife  is.  The  fourth 
verse  says,  "  Of  every  tribe  a  thousand,  throughout  all 
the  tribes  of  Israel,  shall  ye  send  to  the  war."  There 
was  no  discharge  in  that  war.  Not  one  tribe  could 
plead  exemption.  Every  tribe  must  be  represented  by 
its  thousand.  So  it  is  with  us.  We  must  all  plead 
guilty  to  the  possession  within  us  of  the  works  of  the 
flesh,  among  which  Paul  enumerates  "  strife  and  sedi- 
tions "  (Gal.  V.  20).  These  must  be  resisted,  mortified, 
and  cut  off. 

[c]  The  necessities  of  the  war.  Moses  commanded, 
"  Arm  yourselves  "  (verse  3) ;  "  Go  "  (verse  3) ;  "  Sanc- 
tify yourselves"  (verse  6).  The  same  commands  are 
given  to  us  in  all  spiritual  battles.  AVe  are  to  take  unto 
ourselves  "the  whole  armor  of  God"  (Eph.  vi.  13). 
We  are  to  advance  against  the  enemy  with  resolute- 
ness and  faith.     In  order  to  do  this,  we  may  pray 


IN  CONFLICT   H'lTH    THE  MIDMNITES       243 

that  we  be  "  sanctified  "  by  the  Spirit  of  the  God  of 
battle. 

[d)  The  completeness  of  the  work.  They  slew  the 
kings  of  Midian  as  well  as  the  people  of  Midian,  and 
they  cut  off  Balaam,  the  son  of  Beor  (Num.  xxxi.  8). 
They  left  not  a  single  male  member  of  the  tribe  alive. 
From  this  we  learn  what  God  requires  of  us  when  we 
undertake  to  war  against  evil  principles  within  us.  God 
will  have  us  cut  off  all  the  enemy,  root  and  branch. 
He  has  Himself  pronounced  judgment  against  the 
spirits  of  strife  and  contention  in  the  Christian's  heart : 

'  Unto  them  that  are  contentious,  and  do  not  obey  the 
truth,  but  obey  unrighteousness,  indignation  and  wrath, 
tribulation  and  anguish,  shall  fall  upon  every  soul  of 
man  that  doeth  evil "  (Rom.  ii.  8,  9).  The  spirit  of 
strife  in  the  heart  is  opposite  to,  and  most  destructive 
of,  the  gospel  peace  with  its  meek  and  quiet  fruits. 
For  'the  wisdom  that  is  from  above  is  first  pure,  then 
peaceable"  (James  iii.  17).  "If  any  nourish  bitter 
envying  [or  "bitter  zeal"]  and  strife  in  their  hearts, 
this  wisdom  descendeth  not  from  above,  but  is  earthly, 
sensual,  devilish." 

(e)  The  results  of  the  work.  From  the  spoihng  of 
the  Midianites  the  people  returned  with  captives  and 
prey  and  much  treasure  (Num.  xxxi.  12).  The  spoils 
typify  the  glorious  results  which  come  to  the  heart 
through  victory  over  self.  What  treasures  of  peace,  of 
joy  in  the  Holy  Ghost,  of  power  with  God  and  with 
men,  are  taken  by  us  when  we  faithfully  arm  ourselves 
to  battle  against  inward  strifes  and  contentions! 

2.    The  external  conflict. 

Not  only  do  we  need  to  war  against  inward  adver- 


244  S^BB^ TH-DA  Y  JOURNE  YS 

saries,  but  we  are  required  to  fight  against  the  princi- 
pahties  and  powers  in  the  world  ground  us  and  on  the 
spiritual  heights  above  us. 

{a)  These  adversaries  are  numerous.  In  the  plains 
of  Moab  the  people  of  Israel  found  many  enemies. 
First  of  all  there  were  the  remaining  heathen  nations, 
who  allured  them  into  unfaithfulness  and  sin.  Then 
there  were  subtler  foes  within  their  own  ranks  and  in 
the  circle  of  their  acquaintance.  Doubtless  friendship 
was  used  then  as  now  to  lead  the  hearts  of  the  more 
timid  astray.  The  beauty  of  woman's  smile  and  the 
magnetism  of  the  strong  man's  person  were  employed 
to  work  mischief.  And  then  there  was  the  great 
enemy,  Balaam,  who  was  constantly  about  looking  for 
opportunities  of  evil  and  plotting  trouble. 

These  many  enemies,  some  of  them  being  within  the 
household  and  apparently  within  the  very  church  of 
Israel,  reveal  to  us  how  numerous  our  adversaries  are 
in  the  wide  domain  of  the  world. 

(^)  These  adversaries  are  subtle.  Moses  was  wroth 
against  the  captains  of  the  host  because  they  had  not 
slain  the  deceitful  w^omen  who  had  led  Israel  astray. 
"These  caused  the  children  of  Israel  to  commit 
trespass  against  the  Lord"  (Num.  xxxi.  i6).  They 
should  therefore  have  been  destroyed,  even  as  the  sin- 
ful Cozbi,  the  daughter  of  Zur,  had  been  destroyed. 
But  by  their  very  subtlety  and  witchery  of  manner,  and 
doubtless  by  their  beauty  of  face,  they  had  appealed 
even  to  the  captains,  and  hence  wrongfully  they  had 
been  preserved  alive.  Balaam  also  was  very  subtle, 
for  we  read  that  these  women  acted  "  through  the 
counsel  of  Balaam"  (verse  i6).     Here  we  have  a  hint 


IN  CONFLICT   H^ITH    THE  MIDIANITES      246 

of  the  subtleties  of  our  adversaries.  Satan  is  the  ser- 
pent, and  is  able  to  impart  much  of  his  serpentine  wis- 
dom'and  slyness  to  his  followers.  How  much  do  we 
need  to  avail  ourselves  of  the  wisdom  of  God  in  die 
battle  against  our  soul  enemies ! 

{c)  These  adversaries  shall  be  overcome.  All  through 
the  Bible  there  are  promises  of  victory.     As,  at  the 
command  of  Moses,  all  who  had  caused  Israel  to  sin 
were  slain  with  the  sword  (Num.  xxxi.  17,  18),  so  shall 
those  who  oppose  themselves  to  the  brethren  of  Christ 
be  overthrown.     Even  Balaam,  the  "  devourer,"  shall 
die.     "  The  God  of  peace  shall  bruise  Satan  under  your 
feet  shortly  [or  "  swiftly  "]  "  (Rom.  xvi.  20).     The  main 
part  of  the  Book  of  Revelation,  after  its  real  action 
begins  in  the  sixth  chapter,  is  concerned  with  the  judg- 
ments of  the  seven  seals,  the  seven  trumpets,  and  the 
seven  vials.     All  of  these  simply  typify  righteous  judg- 
ments upon  all  the  adversaries  of  the  church.     In  the 
mysterious  chapters  of  the  Book  of  Revelation,  there- 
fore, as  everywhere  else  in  God's  Word,  the  Christian 
finds  sweet  encouragement  of  victory. 

{d)  The  resuUs  of  these  external  conflicts.  Most 
significant  are  the  lessons  which  we  learn  from  the  con- 
cluding verses  of  the  thirty-first  chapter  of  Numbers. 
I .  There  are  lessons  along  the  line  of  purification  (verses 
19-21).  When  we  conquer  in  any  batde  of  outward 
sin,  one  inevitable  result  is  that,  through  God's  grace 
and  Spirit,  we  become  more  pure  within.  2.  There 
are  lessons  along  the  line  of  preparation  (verses  23,  24). 
The  day  of  fire  is  coming ;  let  us  so  build  that  our 
works  shall  "abide  the  fire."  3-  There  are  lessons 
along  the  line  of  partition  (verse  27).     "  As  his  part  is 


246  SABBA TH-DA  Y  JOURNE YS 

that  goeth  down  to  the  battle,  so  shall  his  part  be  that 
tarrieth  by  the  stuff." 

**  They  also  serve  who  only  stand  and  wait." 

When  we  overcome  Satan  for  ourselves  we  to  that 
extent  help  the  next  man  in  his  conflict  with  him.  Not 
only  do  we  help  him  by  our  example,  but  we  have  so 
far  forth  weakened  the  power  of  the  adversary. 


XLVII 

PLAINS    OF    MOAB  — THE    REPETITION    OF    THE    LAW 

While  encamped  in  the  plains  Moses  repeated  the 
law,  with  some  additions  and  with  most  loving  appli- 
cation to  the  details  of  the  life  that  Israel  might  expect 
in  Canaan.  This  repetition  of  the  law  is  contained  in 
the  Book  of  Deuteronomy,  one  of  the  most  thrilling, 
as  it  is  one  of  the  most  touching,  books  of  the  Bible. 
The  Hebrews  called  it  "  the  repetition  of  the  law  "  and 
"  the  book  of  reprehensions."  This  indicates  their 
view  of  it.  The  object  of  this  restatement  of  the  law 
was  to  produce  obedience  on  the  part  of  the  people. 
The  key-thought  of  the  whole  book  we  have  in  the 
solemn  appeal  which  Moses  made :  "  I  call  heaven 
and  earth  to  record  this  day  against  you,  that  I  have 
set  before  you  life  and  death,  blessing  and  cursing: 
therefore  choose  life,  that  both  thou  and  thy  seed  may 
live"  (Deut.  xxx.  19).  Two  important  lessons  are 
brought  before  us  by  this  action  of  Moses  in  rehears- 
ing the  law : 

I .    Obedience  in  general. 

Notice  that  obedience  is  exactly  the  same  in  all  dis- 
pensations. Faith  has  changed  somewhat  since  the 
time  of  the  patriarchs.  They  looked  forward  to  a 
247 


248  SABBATH-DAY  JOURNEYS 

Christ  to  come ;  we  look  back  to  one  who  has  already- 
lived  and  died.  Faith  with  them  was  expectancy,  with 
us  it  is  the  certainty  of  trust.  Hope  also  has  changed 
from  mere  anticipation  to  glorious  assurance.  So  of 
many  other  things.  We  may  even  say  that  love  has 
changed  somewhat— at  least  in  the  matter  of  becoming 
purer  and  deeper— in  these  latter  times.  But  obedience 
is  'exactly  the  same  thing  as  when  the  race  began. 
Upon  our  first  parents  it  was  imposed  in  as  complete 
and  binding  form  as  it  is  required  of  us.  It  has  suf- 
fered no  development  as  the  ages  have  passed.  Moses 
states  its  terms  in  his  day  in  the  words,  "  That  we  love 
the  Lord  our  God,  obey  His  voice,  and  cleave  unto 
Him"  (Deut.  xxx.  20). 

This  is  precisely  the  same  thing  that  Christ  afterward 
demanded.  "  Not  every  one  that  saith  unto  Me,  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heaven ;  but  he 
that  doeth  the  will  of  My  Father  which  is  in  heaven  " 
(Matt.  vii.  21).  We  find  Joshua,  the  great  type  of 
Christ,  giving  a  solemn  charge  of  obedience  to  Israel 
before  his  death,  and  thus  renewing  the  covenant  be- 
tween God  and  them,  which  he  summarized  in  his  own 
practice  and  expressed  in  his  heroic  words,  "  As  for  me 
and  my  house,  we  will  serve  the  Lord  "  (Josh.  xxiv.  15). 
Of  Abraham  God  said,  ''  I  know  him,  that  he  will 
command  his  children  and  his  household  after  him,  and 
they  shall  keep  the  way  of  the  Lord,  to  do  justice  and 
judgment"  (Gen.  xviii.  19).  This  shows  that  obedi- 
ence with  Abraham,  as  with  Noah  and  Joshua,  was  the 
same  in  character  and  extent  as  that  which  is  required 
of  us  to-day.  It  is  the  binding  principle  of  the  faithful 
heart  to  God  in  all  ages.     The  psalmist  expresses  it 


THE  REPETITION   OF   THE   LAW  240 

thus :  "  The  secret  of  the  Lord  is  with  them  that  fear 
Him;  and  His  covenant  to  make  them  know  it"  (Ps. 
XXV.  14,  marg.).  Solomon  says,  "  His  secret  is  with 
the  righteous"  (Prov.  iii,  32). 

This  is  but  another  way  of  saying  that  God  speaks, 
or  has  discourse,  with  the  renewed,  simple,  and  upright 
heart.  "  He  made  known  His  ways  unto  Moses  ;"  that 
is.  He  explained  His  plans  and  unfolded  His  purposes 
to  the  holy  and  obedient  man  so  dear  to  Him.  But 
He  made  known  only  "  His  acts^''  His  mere  outward 
w^orkings,  unto  the  children  of  Israel  in  general.  "  The 
Lord  spake  unto  Moses  face  to  face,  as  a  man  speaketh 
unto  his  friend  "  ( Exod.  xxxiii.  1 1 ).  The  reason  for  this 
is  given  in  that  honorable  testimony  which  Moses  re- 
ceived, that  he  was  faithful  in  all  God's  house  (Num. 
xii.  7).  This  confiding  discourse  into  our  secret  hearts 
is  the  reward  of  obedience.  The  Lord  whispered  into 
Samuel's  ear  what  He  had  determined  to  do  concern- 
ing Saul  (i  Sam.  ix.  15,  marg.).  To  those  who  do  His 
will  Jesus  said,  ''  Henceforth  I  call  you  not  servants ; 
for  the  servant  knoweth  not  what  his  lord  doeth :  but 
I  have  called  you  friends  [or  "  confidants  "] ;  for  all 
things  that  I  have  heard  of  My  Father  I  have  made 
known  unto  you"  (John  xv.  15). 

2.    Obedience  171  particular. 

There  are  several  forms  of  obedience. 

[a)  Unthinking  obedience.  There  are  some  who 
obey  God  in  a  mere  haphazard  sort  of  way.  Jesus 
asks  them  if  they  are  able  to  drink  of  His  cup  and  be 
baptized  with  His  baptism,  and  they,  with  John  and 
James,  cry  mechanically,  *'  We  are  able!  "  They  make 
great  professions  when  entering  upon  the  Christian  life. 


250  SABBATH-DAY  JOURhlEYS 

They  say,  as  Israel  did  before  the  burning  mountain, 
"  All  that  the  Lord  hath  commanded  us  we  will  do." 
We  find  that,  like  the  Israelites,  these  over-confident 
young  Christians  fall  soon  into  error,  disobedience,  and 
despair.  In  this  connection,  how  touching  is  the  cry 
of  God,  "  Oh  that  there  were  such  a  heart  in  them, 
that  they  would  fear  Me,  and  keep  all  My  command- 
ments always!"  (Deut.  v.  29.)  Obedience  is  better 
than  sacrifice.  (See  i  Sam.  xv.  22;  Jer.  vii.  22,  23; 
Hos.  vi.  6 ;  Micah  vi.  6-8.) 

[b)  Coerced  obedience.  There  are  some  who  will 
not  obey  God  until  they  are  forced  by  dire  afflictions 
or  grievous  losses  so  to  do.  They  are  like  David  at 
one  period  of  his  life,  who  in  times  of  prosperity  followed 
his  own  devices  and  rebelled  against  God ;  but  when 
his  child  was  taken  from  him,  when  his  truly  beloved 
son  rose  in  opposition  against  him,  then  David  was 
forced  into  penitence,  driven  to  obedience.  There  are 
many  Christians  Hke  him.  As  St.  Francis  caused  the 
refractory  monk  to  be  buried  ahve  to  the  loins,  to  the 
breast,  to  the  very  lips,  before  he  would  submit,  so  is 
it  necessary  for  God  to  overwhelm  some  of  His  children 
with  afflictions  and  trials  before  they  will  yield  to  the 
divine  will.  How  much  better  for  us  to  surrender 
spontaneously,  lovingly,  and  at  once  to  the  will  of  Him 
who  doeth  all  things  well!  The  obedience  of  childre?i 
is  the  right  sort  (i  Pet.  i.  14),  given  out  of  love,  and 
not  because  the  lash  of  the  slave-master  has  descended 
upon  us.  Note  that  the  same  Hebrew  word  is  used 
for  "to  hear"  and  "to  obey."  In  Greek  the  same 
word  is  used  for  unbelief  and  disobedience.  (See  John 
iii.  36  ;  Acts  xiv.  2  ;  cf.  Rom.  ii.  8  ;  i  Pet.  ii.  7,  8.) 


THE  REPETITION    OT    THE   LAW  251 

{c)  Intelligent  obedience.  This  is  a  higher  kind. 
It  counts  the  cost,  and  yet  is  willing  to  enter  upon  the 
building  of  the  tower.  It  rightly  estimates  the  army 
of  the  enemy,  and  yet  is  willing  to  advance  to  the 
battle.  I  suspect  that  Peter  came  to  the  point  of  in- 
teUigent  obedience  when  Jesus  said  to  him,  after  the 
resurrection :  "  If  I  will  that  he  tarry  till  I  come,  what 
is  that  to  thee?  follow  thou  Me."  This  meant  trial  and 
persecution  and  death  to  the  apostle,  yet  he  determined 
to  obey.  This  was  the  kind  of  obedience  that  Paul 
always  manifested  after  that  first  supreme  cry  of  his  con- 
verted heart :  "  Lord,  what  wilt  Thou  have  me  to  do?  " 
InteUigent  obedience, Paul-like  and  Christ-like,  is  plainly 
demanded  of  Christians  to-day.  Note  the  remarkable 
expression:  "The  obedience  of  faith"  (Rom.  xvi.  26). 
In  the  chapters  between  John  xiii.  and  John  xvii., 
obedience  is  made  seven  times  the  test  of  intelligent 
fellowship  with  Christ. 

{d)  Uncommanded  obedience.  This  is  the  highest 
attainable  kind.  It  means  that  we  are  to  be  so  in  love 
with  God,  so  in  sympathy  with  Him,  that  even  though 
uncommanded  we  will  obey.  As  a  loving  child  anti- 
cipates the  desires  of  the  parent,  so  will  we  be  eager  to 
do  whatsoever  shall  please  our  God.  A  beautiful  type 
of  this  we  find  in  the  example  of  David's  three  mighty 
men  of  valor.  When  confined  within  the  stronghold, 
David  breathed  a  sigh  for  a  cup  of  water  from  the 
well  at  the  gateway  of  Bethlehem.  He  did  not  com- 
mand the  three  mighty  men  to  procure  it  for  him,  but 
uncommanded  they  obeyed.  They  burst  their  way 
through  the  enemy's  ranks,  and  in  much  danger  to 
themselves  brought  to  the  king  the  coveted  drink. 


252  SABBA TH-DA  Y  JOURNE YS 

Oh,  that  we  might  be  in  such  close  touch  and  such 
loving  sympathy  with  Jesus,  our  King,  that  we  shall 
know  and  do  His  will  in  all  the  details  of  our  lives, 
although  that  will  is  not  distinctly  expressed!  It  is  a 
grievous  sign  of  lack  of  sympathy  to  find  Christians 
constantly  perplexed  as  to  what  to  do  and  what  not  to 
do,  what  to  give  up  and  what  to  take  up.  If  the  life 
that  we  now  live  were  wholly  the  life  of  Christ,  our  joy 
of  service  would  show  unerringly  where  the  path  of 
duty  hes.  Notice,  in  Psalm  ciii.  20,  how  the  highest 
and  noblest  obedience  comes  about  when  dignity  and 
power  are  associated  with  meekness  and  submission. 
And  see  the  progress  between  "  doing  His  command- 
ments," "  hearkening  unto  the  voice  of  His  word,"  and 
—highest  step  of  all—''  doing  His  pleasure  "  even  with- 
out a  command  (Ps.  ciii.  20,  21).  With  such  a  temper 
of  mind  even  "  a  bird's  nest  in  the  way  "  has  sacredness 
(Deut.  xxii.  6,  7). 


XLVIII 

PLAINS    OF    MOAB  — THE    INVESTITURE    OF    JOSHUA 

Another  very  important  event  took  place  while  the 
people  were  encamped  beside  the  Jordan  and  before 
Beth-peor.  This  was  the  final  setting  apart  of  Joshua 
to  lead  in  the  people  to  the  Promised  Land.  A  full 
account  of  this  important  ceremony  we  have  in  Num- 
bers, the  twenty-seventh  chapter,  from  the  fifteenth  verse 
to  the  end.  Joshua  was  to  be  the  successor  of  Moses, 
and  thus  we  learn  that  the  law  was  the  schoolmaster 
to  lead  to  Christ.  Joshua  had  been  the  minister  of 
Moses,  thus  being  in  subordination  to  him  and  trained 
by  him  (Exod.  xvii.  9,  xxiv.  13).  The  whole  period 
of  this  preliminary  training  of  Joshua  shows  the  humili- 
ation of  Christ  before  His  entering  upon  His  divine  mis- 
sion as  the  Saviour ;  typifies  die  training  of  the  church 
in  the  Old  Testament  dispensation,  and  also  shows  the 
state  of  the  soul  before  it  is  fully  surrendered  to  Christ, 
that  He  may  be  formed  within,  the  hope  of  glory. 

Certain  lessons  may  be  learned  from  this  investiture 
as  to  our  leader  Jesus,  and  our  duty  of  absolute  obedi- 
ence to  Him. 

I.  Moses  prays  for  a  man  (Num.  xxvii.  16):  "Let 
the  Lord,  the  God  of  the  spirits  of  all  flesh,  set  a  man 
over  the  congregation." 

253 


254:  SABBATH-DAY  JOURNEYS 

How  vividly  this  reminds  us  of  the  promise  of  Isaiah  : 
"  A  man  shall  be  as  a  hiding-place  from  the  wind,  and 
a  covert  from  the  tempest ;  as  rivers  of  water  in  a  dry 
place,  as  the  shadow  of  a  great  rock  in  a  weary  land"! 
(Isa.  xxxii.  2.)  That  God  might  be  all  this  to  the  people 
was  no  new  thought;  but  that  a  man  should  be  this 
was  a  startHng  prophecy.  It  was  fulfilled  in  the  man 
Christ  Jesus,  whom  Joshua,  the  man  prayed  for  by 
Moses,  typified.  The  humanity  of  our  blessed  Lord, 
thus  brought  before  us,  is  a  precious  and  encouraging 
thought.  We  cannot  dwell  too  much  upon  His  man- 
liness, tenderness,  sympathy,  oneness  with  us  at  "all 
points."     (Note  carefully  Heb.  ii.  14,  16,  17.) 

2.  Moses  prays  for  a  leader  (verse  17):  "May  lead 
them  out,  that  the  congregation  of  the  Lord  be  not  as 
sheep  which  have  no  shepherd." 

As  Joshua  was  indeed  the  leader  of  the  people,  he 
forms  in  that  a  fitting  type  of  Jesus,  the  Shepherd  of 
the  sheep.  Notice  that  Jesus  is  called  the  good  Shep- 
herd (John  X.  11-18),  the  great  Shepherd  (Heb.  xiii. 
20),  and  the  chief  Shepherd  (i  Pet.  v.  4).  These  three 
expressions  are  extremely  significant  when  we  notice 
that  the  first  is  applied  to  the  Shepherd  who  dies^  the 
second  to  the  Shepherd  who  rises  agam  from  the  dead, 
and  the  third  to  the  Shepherd  who  is  to  come  agam  in 
glorious  majesty. 

3.  God's  resp07ise  in  the  individual  (verse  18):  "  Take 
thee  Joshua  the  son  of  Nun,  a  man  in  whom  is  the  spirit, 
and  lay  thine  hand  upon  him." 

Freely  God  indicated  the  one  to  be  chosen,  and 
freely  did  God  devote  His  own  Son  to  fulfil  the  type, 
to  become  the  leader  and  commander  of  His  people. 


THE  INyESTlTURF.    OF  JOSHUA  255 

4.  God's  response  viade  clear  in  the  sight  of  the  congre- 
gation  (verse  19):  "Set  him  before  Eleazar  the  priest, 
and  before  all  the  congregation  ;  and  give  him  a  charge 
in  their  sight." 

Thus  was  Joshua  to  be  set  apart,  and  thus  in  the 
fullness  of  time  was  Jesus  made,  in  the  sight  of  the  high 
priest  and  all  the  people,  the  propitiation  of  our  sins, 
and  the  leader  of  the  church  into  glory. 

5.  God's  direction  as  to  a  division  of  honor  (verse  20) : 
"  Thou  shalt  put  some  of  thine  honor  upon  him,  that 
all  the  congregation  of  the  children  of  Israel  may  be 
obedient." 

Thus  God  shares  His  honor  with  the  Son  :  "  I  receive 
not  honor  from  men"  (John  v.  41);  "That  all  men 
should  honor  the  Son,  even  as  they  honor  the  Father" 
(John  V.  23). 

6.  God^s  directiofi  as  to  the  judgment  of  Uri?n  (verse 
21):  "He  shall  stand  before  Eleazar  the  priest,  who 
shall  ask  counsel  for  him  after  the  judgment  of  Urim 
before  the  Lord." 

The  added  honor  is  given  to  Jesus  in  the  fact  that 
no  Eleazar  needs  to  stand  between  Him  and  the  wis- 
dom of  God.  The  Father  "  hath  committed  all  judg- 
ment unto  the  Son  "  (John  v.  22).  In  this  Jesus  tran- 
scends the  type,  and  becomes  to  us  and  to  all  men  the 
Joshua  to  lead  us,  and  also  the  Eleazar,  or  High  Priest, 
to  intercede  for  us. 

7.  The  7'esults  of  the  itivestiture  (verses  22,  23): 
"  Moses  did  as  the  Lord  commanded  him :  .  .  .  and 
he  laid  his  hands  upon  him,  and  gave  him  a  charge." 

Thus  the  actual  transaction  was  completed,  but  of 
the  results  we  read  in  Joshua  xxi.  44 :   "  There  stood 


256  SABBATH-DAY  JOURNEYS 

not  a  man  of  all  their  enemies  before  them ;  the  Lord 
delivered  all  their  enemies  into  their  hand."  Victory 
over  sin  is  the  proof  that  we  are  in  Christ,  and  that 
Christ,  our  Joshua,  is  in  us. 

We  should  make  a  careful  study  of  Leviticus  xvi.  and 
Hebrews  ix.  in  order  to  see  how  fully  Christ  has  be- 
come our  victorious  High  Priest.  The  holy  of  holies 
was  the  type  of  heaven,  for  therein  rested  the  symbol 
of  the  divine  glory.  Into  this  the  high  priest  entered 
once  a  year.  He  was  clad  in  the  pure  white  linen  robe 
common  to  the  priesthood  (not  in  his  own  gorgeous 
robe  of  high-priestly  office),  and  he  always  bore  the 
blood  of  atonement  in  his  hands.  Thus  has  Christ 
ascended  in  purity  and  victory,  and  ever  intercedes  for 
us  in  the  heavens.  The  perso?ial  glory  of  Christ  is  set 
forth  in  many  sublime  passages.  (See  Song  of  Sol.  v. 
10-16;  Ezek.  i.  26;  Dan.  vii.  9-13,  x.  5,  6  ;  Rev. 
i.  13-16,  vi.  2,  xix.  1 1-13.)  The  official ^oxy  of  Christ 
is  also  set  forth  in  wondrous  splendor.  (See  Isa,  vi.  3, 
marg. ;  cf.  John  xii.  41  ;  Phil.  iv.  19.)  The  personal 
and  official  fulhiess  of  Christ  are  linked  together  in 
most  blessed  and  encouraging  union.  The  fountain, 
river,  and  ocean  can  only  faintly  show  what  fullness  of 
blessing  He  contains.  (See  John  i.  14;  Col.  i.  19,  ii. 
9;  Eph.  iv.  13.) 


XLIX 

PLAINS    OF    MOAB  — THE    PRAYER    OF    MOSES 

Another  matter  of  very  great  interest  and  impor- 
tance engages  our  attention  at  this  last  station  of  the 
journey.  It  is  the  prayer  of  Moses,  so  touching  in 
itself,  and  so  wide-reaching  in  its  lessons  and  conse- 
quences. The  account  of  it  we  have  in  Deuteronomy, 
the  third  chapter,  from  the  twenty-third  verse  to  the 
end.  Moses  declares,  "  I  besought  the  Lord  at  that 
time,  saying,  O  Lord  God,  Thou  hast  begun  to  show 
Thy  servant  Thy  greatness,  and  Thy  mighty  hand  :  for 
what  God  is  there  in  heaven  or  in  earth,  that  can  do 
according  to  Thy  works,  and  according  to  Thy  might? 
I  pray  Thee,  let  me  go  over,  and  see  the  good  land 
that  is  beyond  Jordan,  that  goodly  mountain,  and  Leb- 
anon. But  the  Lord  was  wroth  with  me  for  your  sakes, 
and  would  not  hear  me :  and  the  Lord  said  unto  me, 
Let  it  suffice  thee;  speak  no  more  unto  Me  of  this 
matter." 

If  you  will  look  at  the  last  verse  of  the  chapter  you 
will  see  that  Moses  gives  one  reason  for  their  long 
tarrying  in  the  valley  over  against  Beth-peor.  It  was 
to  give  space  for  the  uttering  of  this  prayer,  and  the 
answer  which  God  was  pleased  to  give.     Evidently 


258  S.4BB^  TH-DA  Y  JO  URN E  YS 

this  was  a  very  important  prayer,  as  showing  to  Israel 
and  to  all  the  world  what  God's  purposes  are  in  such 
cases.     Notice : 

1.  //  7C'as  a  simple  prayer. 

Moses  comes  to  God  as  a  child  would  go  to  a  father. 
He  speaks  straight  out  of  his  heart.  He  bases  his  plea 
upon  God's  past  goodness,  and  from  this  argues  that 
that  goodness  will  surely  be  shown  to  him  in  the  future. 
Thus  should  we  pray,  coming  to  the  Father  in  childlike 
spirit,  basing  our  petitions  upon  His  past  benefits,  which 
are  thankfully  acknowledged,  and  being  confident  that 
His  promises  are  yea  and  amen  in  Christ,  even  to  the 
end  of  time. 

2.  It  tvas  a  selfish  prayer. 

In  this  was  its  shortcoming.  In  a  sense  Moses  was 
right  in  asking  that  this  thing  might  be  done  for  him, 
and  yet  the  prayer  was  very  different  from  the  former 
petitions  we  have  heard  falling  from  his  lips.  "  Let 
me  go  over,"  he  says;  "let  me  see  the  good  land." 
There  is  just  a  trace  of  selfish  impatience  in  this,  be- 
cause Moses  already  knew  that  God  had  purposed  to 
exclude  him  from  actually  treading  Canaan.  Let  us 
avoid  prayers  in  which  the  self  is  prominent.  Childish 
selfishness  and  impatience  enter  not  into  acceptable 
childlikeness. 

3.  Yet  Moses  ascribed  glory  to  God. 

"  What  God  is  there  in  heaven  or  in  earth,  that  can 
do  according  to  Thy  works,  and  according  to  Thy 
might?  "  These  words  were  very  fitting  upon  the  lips 
of  Moses.  In  his  hours  of  silence  and  meditation  he 
had  had  abundant  opportunity  to  study  God's  ways 
and  works.     Constantly  in  the  desert,  as  he  led  the 


THE  PRAYER   OF  MOSES  259 

people,  he  beheld  the  greatness  of  God  in  creation  and 
providence.  From  this  we  should  learn  that  one  ele- 
ment of  true  childlikeness  consists  in  observing  what 
the  Father  has  done  and  is  doing,  and  that  it  is  proper 
for  us  to  render  glory  to  Him  for  all  that  we  observe. 
A  loving  child  does  this  toward  an  earthly  parent,  and 
this  is  a  part  of  the  essence  of  prayer. 

4.   It  was  a  specific  prayer. 

There  was  none  of  the  indefiniteness  about  it  which 
too  often  destroys  the  force  of  modern  prayer.  The 
specific  desire  was  voiced  to  go  over  to  see  the  good 
land;  to  look  upon  the  goodly  mountain  especially, 
and  to  behold  the  glories  of  Lebanon  particularly.  All 
these  things  are  mentioned  with  definiteness.  What 
they  imported  will  be  more  fully  seen  in  our  next  study. 
Meanwhile  let  us  learn  the  importance  of  definiteness 
in  prayer.  Peter  did  not  put  a  preamble  and  preface 
to  what  he  had  to  ask  when  he  was  sinking  in  the 
waters.  *'  Lord,  save  me ;  I  perish,"  he  cried.  Paul 
did  not  indulge  in  circumlocution  when  the  Master  re- 
vealed Himself  on  the  way  to  Damascus.  "  Lord,  what 
wilt  Thou  have  me  to  do?"  he  asked.  So  with  all 
the  other  Bible  saints.  Elias  "prayed  in  his  prayer" 
(James  v.  17,  marg.).  Too  many  of  us  do  noi pray  in 
our  prayer.  We  say  prayers,  or  we  mumble  in  prayer, 
or  we  offer  complimentary  ascriptions  in  prayer,  or  we 
compass  sea  and  land  to  make  a  beautiful  prayer, 
whereas  we  should  pray  in  our  prayer.  Notice  the 
beautiful  thing  which  the  psalmist  says  of  himself: 
"I  am  prayer"  (Ps.  cix.  4,  omit  italics).  In  another 
place  he  says,  "I  am  peace"  (Ps.  cxx.  7).  The  one 
Statement  js  the  cause,  the  other  is  the  result.     If  we 


260  SABBATH-DAY  JOURNEYS 

are  "all  prayer,"  as  the  meaning  is,  we  will  be  "all 
peace." 

5.  T/ie  prayer  of  Moses  teas  denied  in  part. 

"  The  Lord  was  wroth  with  me ;  He  was  wroth  for 
your  sakes."  That  is  to  say,  through  yielding  to  the 
petulant  people,  Moses  had  grown  petulant  himself. 
By  not  reprimanding  them  in  their  sin,  he'  had  sinned 
himself.  Instead  of  speaking  to  the  rock  as  com- 
manded, he  had  struck  it ;  instead  of  giving  all  glory 
to  God,  he  had  arrogated  a  part  of  the  glory  to  himself. 
"  Must  we  bring  water  out  of  the  rock  for  you?  "  he 
demanded.  Therefore  God  "  would  not  hear  "  ;  that 
is  to  say.  He  did  not  answer  as  Moses  desired.  But 
the  Father  is  always  the  best  judge  of  what  the  child 
requires.  The  wise  earthly  father  takes  his  boy  out  of 
the  fields  where  he  has  been  joyously  pursuing  the  gay 
butterflies,  and  where  he  fain  would  always  remain, 
and  puts  him  in  school  and  afterward  sends  him  to 
college.  The  boy  may  think  it  hard  at  first,  but  at 
length  he  sees  the  wisdom  of  the  plan,  and  years  there- 
after lays  the  laurel  of  his  triumphs  in  tearful  gratitude 
upon  his  father's  grave.  So  God  knew  best.  Moses 
needed  to  be  humbled  because  of  his  sin,  and  so  God 
said  to  him,  "Thou  shalt  not  go  over  this  Jordan." 
Moses  needed  to  learn  also  that  the  law  is  weak  and 
cannot  bring  the  soul  through  Jordan— that  is  to  say, 
"  the  river  of  judgment  "  or  "  God's  justice  "—into  the 
heavenly  Canaan.  This  is  the  work  of  Joshua  or  Jesus, 
who  is  the  real  propitiation  (i  John  ii.  2). 

6.  T/ie  prayer  ivas  grafited  in  part. 

He  was  not  allowed  to  go  over  to  see,  but  he  saw. 
Something  better  than  he  had  askec^  was  given  him. 


THE  PRAYER   OF  MOSES  261 

Without  the  fatigue  and  danger  of  the  work  of  con- 
quest, Moses  was  allowed  in  spirit  to  enter  into  the 
delights  of  the  good  land.  Let  us  never  forget  that 
when  God  seems  to  deny  our  petitions,  when  fervently 
and  faithfully  uttered,  it  is  in  order  that  He  may  grant 
us  something  far  better.  No  wise  parent  will  give  to 
his  child  "a  razor  without  a  handle,"  as  Dr.  Stephen 
Alexander  used  to  say. 

7.    T/ie  result  in  true  submission  of  heart. 

God  laid  hard  things  upon  Moses.  "  Get  thee  up 
to  the  top  of  Pisgah,"  He  said.  That  was  hard  enough 
because  of  what  was  to  be  his  fate  upon  Pisgah.  But 
something  harder  follows :  ''  Charge  Joshua,  encourage 
him  and  strengthen  him,  for  he  shall  go  over."  It  is 
always  hard  to  resign  a  cherished  wish  in  favor  of  an- 
other. It  is  difficult  to  say,  "  He  must  increase,  but  I 
must  decrease."  But  this  Moses  was  required  to  say. 
Nobly  and  splendidly  did  he  encourage  and  strengthen 
Joshua  and  all  the  people,  as  we  may  read  in  the  Book 
of  Deuteronomy  from  the  fourth  chapter  on  to  the  end. 
What  sublime  submission  to  the  will  of  God!  What 
beautiful  humility  resulting  from  apparently  unanswered 
prayer!  May  we  learn  to  exercise  the  same  toward 
God  whether  He  hear  us  or  seem  to  deny.  And  may 
we  learn  from  this  petition  of  Moses  that  the  great  de- 
sire of  all  souls  should  be  to  breathe  the  air  of  the 
heavenly  Canaan,  to  go  on  unto  perfection,  to  see  and 
possess  the  goodly  mountain  of  Lebanon,  and  thus 
through  fellowship  in  Christ's  suffering  to  be  made  par- 
takers of  His  resurrection  and  glory.  Oh,  that  we  might 
hunger  and  thirst  after  righteousness!  Then  would  we 
come  unto  Him  to  eat  and  drink  (John  vii.  37,  38). 


PLAINS    OF    MOAB  — THE    VISION    OF    MOSES 

It  was  no  new  thing  for  Moses  to  be  called  up  to 
the  mountain-top  to  meet  with  God.  On  the  heights 
of  Midian  he  had  seen  the  burning  bush.  On  the 
heights  of  Sinai  he  had  been  surrounded  by  the  burning 
cloud.  ■  Here  upon  the  top  of  Nebo  Moses  finds  him- 
self once  more  in  an  especial  manner  in  the  very  pres- 
ence of  God,  and  before  his  eyes  are  unfolded  such 
visions  as  even  he  had  never  beheld  before.  Very 
wonderful  and  very  significant  was  the  panorama  of 
actual  Canaan  and  of  typical  Canaan  spread  out  before 
him.  On  the  top  of  the  "  exceeding  high  mountain  " 
our  Lord  was  caused  to  see  "  all  the  kingdoms  of  the 
world,  and  the  glory  of  them " ;  on  one  of  the  lonely 
hills  outside  of  Jerusalem  Isaiah  was  permitted  to  be- 
hold visions  showing  the  downfall  of  Babylon,  Moab, 
and  Damascus;  on  the  mountains  of  Patmos,  John, 
the  beloved  disciple,  beheld  all  the  wonders  of  history 
and  the  marvelous  unfolding  of  the  divine  purposes  and 
judgments  to  the  end  of  time.  Along  with  these  visions 
should  be  placed  that  which  God  caused  Moses  to  see 
from  the  top  of  Nebo. 

I .  He  saw  the  good  land. 

His  power  of  vision  was  clarified  and  rendered  tele- 
262 


THE  VISION  OF  MOSES  263 

scopic,  so  that  he  could  take  in  the  whole  of  Canaan, 
the  pleasant  and  fruitful  country.  And  as  he  gazed 
God  said  sweetly  in  his  ear,  "  This  is  the  land  which  I 
sware  unto  Abraham,  unto  Isaac,  and  unto  Jacob,  say- 
ing, I  will  give  it  unto  thy  seed  "  (Deut.  xxxiv.  4).  It 
is  expressly  said  that  he  showed  him  "  all  the  land  of 
Gilead,"  which  stood  on  the  east  side  of  Canaan,  even 
"  unto  Dan,"  a  city  on  the  northern  border,  "  and  all  the 
land  of  Judah,"  which  is  in  the  southern  part,  even 
"unto  the  utmost  sea,"  that  is, the  Mediterranean,  which 
bounded  Canaan  on  the  west.  All  this  God  caused 
him  to  see,  and  therefore  it  is  evident  that  it  was  a 
vision,  and  not  a  mere  limited  sweep  of  the  natural 
sight.  How  much  this  must  have  meant  to  Moses! 
All  through  their  wanderings  they  had  been  dreaming 
of  Canaan,  anticipating  the  milk  from  its  herds  and  the 
honey  flowing  out  of  its  rocks  and  tree-trunks.  And 
now,  although  he  might  not  step  upon  its  soil,  he  be- 
held the  "good  land"  and  saw  that  God's  promises 
are  sure. 

2.  He  saw  the  exploits  that  were  to  result  in  the  cap- 
ture of  the  land. 

This  we  may  fairly  infer  from  the  facts  of  the  spirit- 
ual vision  which  evidently  was  given  him.  We  are 
confirmed  in  this  inference  by  the  Targum  of  Jonathan 
and  Solomon  Ben  Jarchi,  who  record  the  ancient  Jewish 
belief  that  Moses  had  a  vision  of  all  that  the  judges, 
leaders,  and  kings  were  to  do  in  the  conquering  of  the 
nations  and  the  settling  of  the  several  tribes,  till  the 
sanctuary  at  last  had  been  built  and  destroyed.  The 
prophetic  gift  unto  this  eminent  servant  of  God  was 
doubtless  made   clear  at  this  moment,  and  he  saw 


264  SABBATH-DAY  JOURNEYS 

straight  on  through  all  that  God  should  do  through 
Joshua,  the  man,  and  Jesus,  the  Son  of  man. 

3.  He  saw  Mount  Zion. 

It  is  evident  that  the  goodly  mountain  which  he  de- 
sired to  behold  was  none  other  than  Zion.  One  hun- 
dred and  twenty-six  times  in  the  Bible  is  Zion  referred 
to  as  the  mountain  which  God  loves,  where  God  dwells, 
and  out  of  which  salvation  flows.  It  was  famous  for 
its  morning  dews  and  its  evening  views.  The  Son  of 
God  is  represented  as  standing  upon  Mount  Zion  when 
first  God  said  to  Him,  "  Thou  art  My  Son ;  this  day 
have  I  begotten  Thee"  (Ps.  ii.  6,  7).  Zion  thus  stands 
for  the  sacrifice  of  Christ,  the  Lamb  slain  from  the 
foundation  of  the  world ;  it  stands  for  the  second  cov- 
enant, completed  in  His  blood  (Gal.  iv.  24,  26) ;  it  stands 
for  heaven  itself,  into  which  we  enter  through  the  blood 
(Heb.  xii.  22).  No  wonder,  therefore,  that  Moses  de- 
sired to  see  Mount  Zion.  What  sweet  hopes  must  have 
entered  into  his  heart  as  he  looked  upon  those  heights, 
afterward  to  be  crowned  with  the  temple  and  to  be 
trodden  by  the  feet  of  the  incarnate  Son  of  God! 

4.  He  saiv  Mount  Lebanon. 

If  Mount  Zion  was  the  image  of  the  perfection  of 
beauty  in  Christ  as  the  sacrifice,  Lebanon  was  the  type 
of  the  sweet  and  refreshing  benefits  flowing  from  Him. 
The  sweet  odors  from  Lebanon  and  the  streams  of  clear 
water  issuing  from  the  mountain-side  are  frequently 
used  in  the  Bible  to  typify  the  blessings  proceeding  from 
Christ's  hfe  and  work  (Song  of  Sol.  iv.  11).  Indeed, 
the  very  name  of  Lebanon  means  "the  heart  of  the 
Son  "  or  "  the  heart  of  the  Eternal  One."  "  In  Him 
are  hid  all  the  treasures  of  wisdom  and  knowledge" 


THE  VISION   OF  MOSES  265 

(Col.  ii.  3).  We  may  well  imagine  that  the  odors  from 
Lebanon  cheered  Moses'  spiritual  senses,  and  that  by- 
faith  he  drank  of  the  living  streams  gushing  from  the 
mountain-side. 

Let  us  do  the  same.  When  thinking  of  Christ  let 
us  often  whisper  gratefully,  "  All  Thy  garments  smell 
of  myrrh,  and  aloes,  and  cassia,  out  of  the  ivory  pal- 
aces" (Ps.  xlv.  8).  Myrrh  stands  for  sweetness,  aloes 
for  bitterness,  and  cassia  for  healing.  Christ  manifests 
sweetness,  endured  much  bitterness,  and  brings  spiritual 
healing  to  the  world. 

5.  He  S(uv  the  failure  of  the  law. 

He  had  fulfilled  his  mission  as  a  man  and  as  a  type ; 
he  had  led  the  people  long  and  faithfully ;  he  had  stood 
for  justice  and  judgment ;  but  his  star  was  now  to  set 
before  the  rising  sun  of  Joshua.  The  law  fails  to  lead 
to  Canaan,  and  Moses  must  have  been  deeply  impressed 
with  the  fact— more  deeply  than  any  one  else  has  ever 
been. 

6.  He  satv  judgment  upon  sin. 

From  Nebo  he  went  back  in  thought  to  Kadesh. 
How  conscious  he  must  have  been  of  his  own  short- 
coming at  that  moment  of  supreme  privilege  when  he 
stood  before  the  rock  to  call  water  forth  for  the  people ! 
What  a  grievous  thing  his  own  sin  must  have  appeared 
to  him  here  on  Nebo!  And  from  this  how  he  must 
have  gone  on  to  a  vivid  appreciation  of  the  guilt  of  sin 
in  general!  Such  visions  of  sin  and  its  consequences 
have  come  to  holy  men  in  the  past  and  come  to  them 
still. 

Enoch  prophesied,  saying,  "Behold,  the  Lord  cometh 
with  ten  thousand  of  His  saints,  to  execute  judgment 


266  SABBATH-DAY  JOURNEYS 

upon  all"  (Jude  14,  15);  and  Daniel  in  his  sleep  be- 
held "  till  the  thrones  were  cast  down,  and  the  Ancient 
of  days  did  sit,  and  the  Son  of  man  came  with  the 
clouds  of  heaven  "  (Dan.  vii.  9,  13).  Such  a  vision  as 
this  God  gave  to  Moses,  vision  of«the  great  day  which 
God  hath  appointed  when  He  will  judge  the  world  by 
Jesus  Christ.  It  is  worthy  of  remark  that  the  word 
*'  Gilead  "  mentioned  in  the  passage  before  us  means 
"  eternity  revealed,"  and  that  "Dan"  means  "the  judg- 
ment." In  this  we  may  see  a  suggestion  of  the  wide- 
ness  of  the  vision  Moses  beheld,  for  he  saw  all  the  way 
from  Gilead  to  Dan. 

7.   He  smu  God's  purposes  of  grace. 

The  voice  from  heaven  said  to  John,  "  Come  up 
hither,  and  I  will  show  thee  things  that  must  be  here- 
after." The  voice  of  God,  speaking  to  Moses,  promised 
the  same  thing.  Once  before  God  had  said  to  him, 
"  I  will  be  gracious  to  whom  I  will  be  gracious,  and  will 
show  mercy  on  whom  I  will  show  mercy  "  (Exod.  xxxiii. 
19).  The  humbled  prophet  on  Nebo  knew  better  what 
these  words  implied  than  he  had  ever  known  before. 
In  spite  of  his  sin  God  was  gracious  to  him,  and  in  the 
misery  of  conscious  failure  and  unworthiness  God 
showed  him  abundant  mercy.  So  will  it  be  with  us. 
But  in  order  to  see  these  things  we  must  rise  above  the 
world ;  we  must  get  with  Christ  upon  the  mountain- 
tops  ;  Nebo's  solid  rocks  must  be  under  our  feet,  and 
the  clear  air  of  exalted  communion  with  heaven  must 
be  fanning  our  cheeks. 


LI 

PLAINS    OF    MOAB  — THE    DEATH    OF    MOSES 

Slowly  the  vision  which  had  been  afforded  him 
faded  away,  and  before  the  eyes  of  Moses  appeared 
nothing  but  the  wide-spread  camp  of  the  Israelites  be- 
neath him.     Then,   "according  to  the  word  of  the 
Lord,"  or,  as  the  beautiful  Hebrew  is,  "by  the  kiss  of 
the  Lord,"  Moses  dies.     How  attractive  to  the  imagi- 
nation is  the  scene  thus  afforded  of  the  last  moments 
of  the  great  leader  and  commander !      Poetry  has  dwelt 
upon  it  with  tenderness,  eloquence  has  described  its 
saHent  features  and  its  practical  lessons,  and  more  than 
one  heart  has  turned  to  it  in  the  extremities  of  darkness 
and  death.     Yet,  after  all,  what  a  simple  scene  it  is! 
The  hfe  of  Moses  requires  many  chapters  for  its  deline- 
ation, but  the  death  of  Moses  is  adequately  described 
in  a  single  verse.     Let  us  learn  from  this  that  the  life 
of  a  servant  of  God  is  the  important  thing  in  the  eyes 
of  God,  and  that  death  is  its  simple  and  fitting  close. 
There  are   three  main  lessons  to  be  drawn  from  the 
simple  account  before  us  as  to  the  death  of  Moses  and 
death  in  general : 

I.    The  necessity  of  it. 

"  And  the  Lord  spake  unto  Moses  that  selfsame  day, 
267 


268  SABBATH-DAY  JOURNEYS 

saying,  Get  thee  up  into  this  mountain  Abarim,  unto 
Mount  Nebo,  which  is  in  the  land  of  Moab,  and  die 
in  the  mount,  and  be  gathered  unto  thy  people;  as 
Aaron  thy  brother  died  in  Mount  Hor,  and  was  gathered 
unto  his  people  "  (Deut.  xxxii.  48-50).  Thus  it  will  be 
seen  that  the  death  of  Moses  resulted  from  a  distinct 
command ;  but  the  command  was  based  upon  the  in- 
evitable and  was  uttered  in  infinite  wisdom.  "As 
Aaron  ;  "  this  is  the  way  of  all  the  world,  and  now  Moses' 
time,  the  proper  time,  has  come.  So  is  our  death 
arranged  by  infinite  wisdom.  The  moment  of  it  can- 
not be  postponed,  neither  can  it  be  unduly  hastened. 
Every  man  is  immortal  till  his  work  is  done.  (See 
Num.  xxxi.  2.) 

2.  T/ie  lofielifiess  of  it. 

'  It  must  have  come  as  a  distinct  shock  to  Moses, 
after  his  singing  the  wonderful  song  of  triumph  which 
we  have  recorded  in  the  thirty-second  chapter  of 
Deuteronomy,  that  God  should  say  to  him,  without 
hesitation  or  prelude,  *'  Get  thee  up  into  the  mountain, 
and  die."  How  much  he  must  have  wanted  to  tak6 
some  friend  with  him!  — Joshua  or  Caleb,  who  had  been 
with  him  during  all  the  desert  experiences,  or  even  one 
of  the  young  men  who  had  grown  up  around  him  as 
they  had  journeyed  onward.  But  this  was  not  to  be. 
No  eye  but  that  of  God  could  look  upon  his  last  mo- 
ments. And  so  it  is  with  us.  What  a  blessing  that  we 
can  truly  say,  "  Yea,  though  I  walk  through  the  valley 
of  the  shadow  of  death,  I  will  fear  no  evil :  for  Thou 
art  with  me  ;  Thy  rod  and  Thy  staff  they  comfort  me  " ! 

3.  The  peaceftdness  of  it. 

i'v  One  cannot  read  the  simple  narrative  in  the  con- 


THE  DEATH   OF  MOSES  269 

eluding  chapter  of  Deuteronomy  without  being  touched 
with  the  thought  that  Moses  died  in  absolute  peace. 
His  sins  had  been  forgiven  him,  his  work  was  done, 
the  revelations  of  God's  purposes  were  completed,  and 
there  was  nothing  more  for  him  to  do  than  to  smile  his 
childlike  gratitude  for  the  Father's  good-night  kiss,  and 
then  to  fall  asleep.  This  peacefulness  grew  out  of  three 
things. 

{a)  He  had  seen  the  "good  land,"  and  knew  that, 
as  Canaan  meant  rest  from  all  the  enemies  of  the  desert, 
so  he  was  about  to  enter  into  rest  from  all  the  enemies 
of  his  soul. 

[b)  He  had  beheld  Joshua,  who  was  to  succeed  him 
and  was  to  typify  before  all  the  people  the  work  of  the 
great  Saviour  of  mankind.  Hence  the  peace  of  Moses 
had  in  it  something  of  the  faith  and  composure  of 
Simeon  when  he  said,  "  Lord,  now  lettest  Thou  Thy 
servant  depart  in  peace :  for  mine  eyes  have  seen  Thy 
salvation"  (Luke  ii.  29,  30). 

(r)  The  presence  of  the  Lord  was,  after  all,  the  real 
cause  of  his  peaceful  exit.  In  many  trying  times  God 
had  been  with  him  in  the  past,  and  now  Moses  felt 
confident  that  all  was  well.  Let  us  cultivate  a  keen 
observation  of  God's  grace  and  goodness  in  all  the 
affairs  of  hfe,  that  at  death  we  may  have  perfect  con- 
fidence in  Him,  and  that  thus  our  minds  may  have 
perfect  peace  because  they  are  "  stayed  upon  Him  " 
(Isa.  xxvi.  3). 

"Them  that  sleep  in  Jesus,"  or,  as  the  Greek  has 
been  rendered,  "Them  that  are  hushed  to  sleep  in  or 
by  Jesus"  (i  Thess.  iv.  14);  this  is  the  appropriate 
epitaph  of  all  God's  saints.     They  "sleep,"  as  Isaiah 


2  70  SABBA  TH-DA  Y  JOURNE  YS 

says,  "resting  in  their  beds"  (Isa.  Ivii.  2).  They 
repose  in  a  chamber  which  Jesus  has  ''locked  with 
the  key  of  peace,  and  will  open  with  the  key  of  the 
resurrection."  We  need  not  repine,  though  "  it  is  ap- 
pointed unto  men  once  to  die"  (Heb.  ix.  27).  Death 
is  the  destroyer  of  happiness,  but  Jesus  is  the  destroyer 
of  death  (Luke  vii.  11-16).  The  sad  record  in  all 
parts  of  the  world  is,  "  And  he  died."  (See  all  through 
Gen.  v.,  even  in  the  case  of  Methuselah.)  But  what 
matters  it?  We  have  victory  in  our  Lord.  Let  us  not 
try  to  get  comfort  out  of  Asa's  perfumed  tomb  (2  Chron. 
xvi.  14),  or  out  of  the  carven  mausoleums  of  the  kings 
(Isa.  xiv.  18),  or  out  of  Shebna's  costly  and  resplendent 
sepulcher  (Isa.  xxii.  1 6).  Let  our  cry  ever  be,  "  Thanks 
be  to  God,  who  giveth  us  the  victory  through  our  Lord 
Jesus  Christ"  (i  Cor.  xv.  57). 


LII 


PLAINS    OF    MOAB  — THE    MOURNING    FOR    MOSES 

According  to  the  Jewish  tradition,  the  death  of 
Moses  occurred  in  the  seventh  month,  Adar,  which  is 
toward  the  end  of  our  February.  Out  of  an  impulse 
of  affection  rather  than  by  any  direct  command  of  God, 
they  tarried  still  in  the  plains  of  Moab  for  thirty  days, 
mourning  the  loss  of  their  great  leader  (Deut.  xxxiv.  8). 
This,  indeed,  seems  already  to  have  become  a  custom 
with  them ;  for  we  read  that  they  mourned  during  a 
similar  period  for  Aaron  when  he  died  (Num.  xx.  29). 
God  allowed  them  to  tarry  during  these  thirty  days, 
seeing,  doubtless,  that  it  was  wise  that  they  should  do 
so.  The  infinite  Father  does  not  interfere  with  the 
natural  impulses  of  affection  until  that  course  is  neces- 
sary in  order  to  prevent  harm  resulting.  In  the  first 
chapter  of  the  Book  of  Joshua  we  read  that  when  it 
became  possible  that  the  Israelites  should  become  sloth- 
ful and  inactive  through  their  mourning,  God  said 
sharply  to  them,  "  Moses  My  servant  is  dead ;  now 
therefore  arise,  go  over  this  Jordan."  But  during  these 
thirty  days  God  allowed  them  to  weep  in  peace,  in 
order  that  the  lessons  of  the  death  of  His  great  servant 
might  sink  into  their  hearts ;  yet  He  took  care  that  no 
false  opinions  should  spread  among  the  people. 
271 


272  SABB/l TH-DA  Y  JOURNE YS 

1 .  He  hid  away  the  body  of  Moses  in  order  to  prevent 
superstition. 

"  No  man  knoweth  of  his  sepulcher  unto  this  day." 
There  is  something  mysterious  and  awe-inspiring  in  the 
announcement ;  but  we  can  see  the  wisdom  of  this  pro- 
cedure. The  poor  hfeless  body  of  even  so  good  and 
great  a  man  as  Moses  is  not  of  importance.  Yet,  had 
it  remained  in  the  possession  of  the  people,  they  would 
doubtless  have  made  it  an  object  of  superstition  and 
idolatry.  They  had  done  this  with  the  brazen  serpent 
already,  perhaps.  The  people  certainly  elevated  the 
mere  symbol  into  something  of  superstitious  importance 
afterward.     (See  2  Kings  xviii.  4.) 

2.  God  taught  them  that  they  fnust  leave  the  ininistra- 
tion  of  the  law. 

They  were  now  to  follow  Joshua,  and  in  a  measure 
they  were  to  forget  the  things  that  were  behind  and  to 
press  on  with  new  courage  and  purpose  into  the  open- 
ing period  which  was  to  prefigure  the  coming  of  Christ. 
This  lesson  we  must  return  to  again  and  again,  for  it 
is  the  one  important  matter  to  be  noted  in  these  clos- 
ing moments  of  the  desert  experience. 

3.  Yet  observe  that  the  law  is  not  efttirely  abrogated 
whefi  Moses  died. 

He,  standing  as  the  personification  of  the  law,  was 
a  hundred  and  twenty  years  old,  yet  *'his  eye  was 
not  dim,  nor  his  natural  force  abated,"  by  which  is 
signified  that  the  law  still  abides  in  force  and  living 
vigor.  All  are  under  condemnation  while  they  live  in 
sin,  for  "  the  law  hath  dominion  over  a  man  as  long  as 
he  liveth,"  but  when  we  are  dead  to  sin  then  the  law 
becomes  dead  to  us.     "We  become  dead  to  the  law 


THE  MOURNING  FOR  MOSES  273 

by  the  body  of  Christ ;  that  we  should  be  married  to 
another,  even  to  Him  who  is  raised  from  the  dead" 
(Rom.  vii.  1-4).  The  people  were  still  upon  the  desert 
side  of  Jordan,  hence  they  were  still  under  the  law. 

4.  IVe  learn  that  we  may  pass  beyond  the  desert  dis- 
pensation. 

The  people  were  to  pass  through  Jordan  and  come 
into  new  and  more  pleasant  experiences.  This  we  may 
do  as  well.  If  we  forget  the  things  that  are  behind, 
we  should  press  on  to  follow  our  Jesus  through  the 
Jordan,  or  the  baptism  of  suffering,  until  He  gives  us 
our  true  rest  (Phil.  iii.  13).  ''Take  My  yoke  upon 
you,  and  learn  of  Me ;  for  I  am  meek  and  lowly  in 
heart:  and  ye  shall  find  rest  unto  your  souls"  (Matt. 
xi.  29).  He  gives  us  the  rest  of  justification  when  we 
believe  on  Him  ;  but  we  find  the  rest  of  sanctification 
when  we  take  the  yoke  and  follow  Him  through  the 
Jordan  into  perfect  consecration. 

5.  To  come  to  this  rest  we  ffinst  die  unto  the  law. 
This  has  already  been  hinted  at.     It  is  typified  in 

the  passing  through  Jordan.  The  Jews  regarded  that 
as  the  type  of  death,  and  the  coming  up  on  the  other 
side  as  the  symbol  of  the  resurrection.  Thus  are  we 
baptized  into  the  death  of  Christ  in  order  that  we  may 
know  the  power  of  His  resurrection.  On  the  Canaan 
side  we  are  no  longer  under  the  law,  but  under  grace. 
'  The  law  of  the  Spirit  of  life  hath  made  us  free  from 
the  law  of  sin  and  death  "  (Rom.  viii.  2). 

6.  All  this  cannot  come  about  without  sore  struggle. 
The  people  weeping  for  thirty  days  before  Mount 

Nebo  show  us  in  vivid  type  the  strong  crying  and  tears 
which  precede  the  death  of  the  self-life.     Oh,  what  sad 


2  74  S^BBA  TH-DA  Y  JOURNE  YS 

Struggles  with  self  and  sin  in  the  poor  human  heart! 
What  bitter  debates  as  to  those  things  which  need 
to  be  "given  up"!  What  sorrowful  anticipations  of 
possible  failure  and  dismay  precede  the  plunge  into 
Jordan!  You  will  remember  that  the  people  of  Israel 
were  still  encamped  so  that  one  wing  of  their  host  was 
guarded  by  Abel-shittim  and  the  other  by  Beth-jesimoth, 
the  one  meaning  "  the  sorrow  of  scourges  "  and  the 
other  "  the  house  of  desolation."  This  is  the  best  that 
the  law  can  do  for  us.  It  brings  us  into  the  place  of 
sorrow  and  struggle,  of  penitence  and  tears. 

7.  But  the  result  is  righteousness  ajid peace. 

Jesus,  our  new  leader,  shows  Himself  unto  us  as  the 
Lord's  salvation  indeed ;  coming  to  save  us  from  our 
enemies  and  from  the  hands  of  all  that  hate  us,  that 
we  may  ''  serve  Him  without  fear,  in  holiness  and  right- 
eousness, all  the  days  of  our  life  "  (Luke  i.  74,  75). 

No  soul  has  ever  come  to  the  valley  of  decision 
fronting  Jordan  without  experiencing  something  of  the 
temptations  and  struggles  hinted  at  in  these  concluding 
lessons.  Bitterly  does  Satan  dispute  every  inch  of  the 
ground  we  make  toward  the  baptism  of  full  consecra- 
tion. Fightings  within,  allurements  without,  Moabites 
to  smile  upon  us,  Midianites  to  attack  us,  losses  to 
appal,  and  bitter  tears  to  be  shed — all  these  things  be- 
fall him  who  would  follow  Jesus  without  reserve.  It 
is  a  heavy  price  to  pay,  but  what  we  gain  is  worth  all 
the  cost.  Oh  yes,  the  half  cannot  be  told  of  the  sweet 
peace  and  the  satisfying  righteousness  we  come  into, 
as  a  priceless  heritage,  in  the  Canaan  of  full  surrender! 

Come,  soul,  let  us  step  together  into  Jordan.  "  We 
would  see  Jesus ;  "  we  would  enter  into  the  territory  of 


THE  MOURNING   FOR  MOSES  275 

the  King.  Let  us  not  shiver  and  shrink  any  longer  on 
the  brink  of  the  river.  With  our  first  step  the  waters 
shall  divide,  and,  behold,  we  come  into  "quietness  and 
assurance  forever  " ! 

Or,  if  Jordan  mean  death  to  you,  the  same  promise 
may  be  made.  We  have  walked  together  all  the  long 
way  from  Rameses,  **  the  washing  away  of  evil,"  to  the 
stream  that  separates  from  the  "  land  of  far  distances." 
Step  forward,  soul,  and  fear  not!  Thy  Joshua  leads 
thee.  He  has  pledged  Himself  to  meet  thee  midway. 
The  waters  shall  not  overflow  thee.  Before  thou  know- 
est  thou  shalt  be  in  the  Canaan  all-glorious,  met  and 
welcomed  by  the  radiant  host  of  loved  ones  gone  be- 
fore! "  Let  us  be  glad  and  rejoice,  and  give  honor  to 
Him"  (Rev.  xix.  7). 


DATE  DUE 


li  liiirtn>rl««»» 


MM 


PRINTEOIN  U.S. 


f|1265.H324 


L^Q''^  00012  2632 


ASIU 
NUM.  ] 

' 

I  w.ju 

J   HARS 


